9422. Sit ye here for us. That this signifies that they should remain in it, is evident from the signification of “sitting here,” namely, in this place, or under the mountain, as being to remain in the external sense. “To sit” in a place denotes to remain in one’s state, and “under the mountain” denotes in the external sense of the Word; for by “sitting” is signified remaining, as will be evident from what follows. By “place” is signified state, and by “Mount Sinai” is signified the Law, or Divine truth proceeding from the Lord, thus the Word (see n. 9420); by its summit, where Jehovah or the Lord was (Exodus 19:20) is signified the highest or inmost of the Law, that is, of the Word (see n. 8827); by all the rest of the mountain that was below the summit is signified the internal of the Law or of the Word, such as it is in heaven; and by what was beneath the mountain, where were the elders and the people, is signified the external of the Law or of the Word, which is its external sense. Thus are represented in the Word the inmost, the interior, and the exterior, of the things signified by “the mountain;” here the inmost, the interior, and the exterior things of the Law or of the Word, for “Mount Sinai” signifies the Law, or the Word (n. 9420). From this it is plain that by “Sit ye here for us,” is signified that they should remain in the external sense.

[2] That it is said “sit” is because “sitting” signifies remaining in a state; for movements from place to place signify changes of state of the interiors, as can be seen from what has been already shown (n. 2837, 3356, 3387, 4321, 4882, 5605, 7381). Consequently “sitting” signifies a permanent abiding in the state of the interiors. Because “sitting” has such a signification, therefore to sit was one of the rituals received among the sons of Israel when they represented a permanent state of the interiors; as in the book of Judges:

The sons of Israel came unto Bethel, and wept, and sat there before Jehovah, and fasted that day until the evening (Judg. 20:26).

The people came to Bethel, and sat there till even before God, and lifted up their voice, and wept with a great weeping (Judg. 21:2).

Here by “sitting” is signified permanence in a state of grief.

[3] From this it can be seen why “sitting” is spoken of, and what it infolds in the following passages, in David:

Jehovah, Thou hast known my downsitting and mine uprising; Thou hast understood my thought afar off (Psalms 139:2).

Thou shalt not go into the house of feasting to sit with them (Jeremiah 16:8).

Then he shall stand and shall feed in the strength of Jehovah his God; and they shall sit (Micah 5:4).

Come down, and sit on the dust, O virgin daughter of Babylon; sit on the earth. Sit thou in silence, and enter into darkness, O daughter of the Chaldeans; she saith in her heart, I shall not sit a widow (Isaiah 47:1, 5, 8).

In like manner in other passages: as “sitting in darkness” (Isaiah 42:7); “sitting in the assembly,” and “sitting alone” (Jeremiah 15:17); “sitting on the right hand and on the left” (Matthew 20:21), denoting to remain in a state of power over others; and “sitting on the right hand of the power of God” (Matthew 26:63-64; Mark 14:62; 16:19), speaking of the Lord, and denoting that the Divine omnipotence shall endure forever.

8827. To the head of the mountain. That this signifies in the inmost heaven, is evident from the signification of “the mountain,” as being heaven (see just above, n. 8826); that “the head of the mountain,” denotes the inmost heaven, is because the head of the mountain is the highest of it, and “the highest” signifies the inmost (n. 1735, 2148, 4210, 4599, 8153). There are three heavens, namely, the lowest, which is called the first; the middle, which is called the second; and the inmost, which is called the third. In this heaven is the Divine more than in the two lower heavens, for in this they are under the immediate view of the Lord, because they who are there are in love to the Lord, and hence in peace and innocence above the rest. The angels who are there are called “celestial angels,” and the angels in the second heaven are called “spiritual angels;” consequently the Divine in the one heaven is called “the Divine celestial,” and the Divine in the other heaven “the Divine spiritual.” From all this it can be seen what is signified by “Jehovah came down upon the head of the mountain.”

4599. And spread his tent beyond the tower of Eder. That this signifies the interior things thereof, is evident from the signification of “spreading a tent,” as being the advancement of what is holy, here toward interior things (that a “tent” denotes what is holy may be seen above, n. 414, 1102, 2145, 2152, 3312, 4391); from the signification of “beyond the tower,” as being into interior things (of which in what follows); and from the signification of “Eder,” as being the quality of the state, namely, of the advancement of what is holy toward interior things. From ancient times this tower had this signification, but as it is mentioned nowhere else in the Word, except in Joshua 15:21, this cannot be confirmed from parallel passages, as is the case with other names. The reason why “beyond the tower” denotes toward interior things, is that the things which are interior are expressed by things lofty and high, thus by mountains, hills, towers, the roofs of houses, and the like. The reason is, that to minds which derive their ideas from the natural things of the world through the external senses, interior things appear as higher (n. 2148).

[2] That “towers” signify interior things may be seen also from other passages in the Word, as in Isaiah:

My well beloved had a vineyard in a horn of the son of oil, which he fenced round and cleared of stones, and planted it with a noble vine, and built a tower in the midst of it (Isaiah 5:1-2).

The “vineyard” denotes the spiritual church; the “noble vine,” spiritual good; the “tower built in the midst of it,” the interior things of truth. In like manner also in the Lord’s parable in Matthew:

A man a householder planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen. (Matthew 21:33; Mark 12:1).

[3] In Ezekiel:

The sons of Arvad and thine army were upon thy walls round about, and the Gammadim were in thy towers, they hung their shields upon thy walls round about; these have perfected thy beauty (Ezekiel 27:11);

treating of Tyre, by which are signified the knowledges of good and truth, or those who are in these knowledges; the “Gammadim in its towers” denote the knowledges of interior truth.

[4] In Micah:

Jehovah shall reign over them in Mount Zion from now and to eternity; and thou tower of the flock, the hill of the daughter of Zion, unto thee shall it come, and the former kingdom shall return, the kingdom of the daughter of Jerusalem (Micah 4:7-8); where is described the Lord’s celestial kingdom; its inmost which is love to the Lord, by “Mount Zion;” its derivative which is mutual love, by the “hill of the daughter of Zion,” which love in the spiritual sense is called charity toward the neighbor; its interior truths of good by the “tower of the flock;” that from this comes the spiritual of the celestial kingdom is signified by the “kingdom of the daughter of Jerusalem.”

In David:

Let Mount Zion be glad, let the daughters of Judah exult because of Thy judgments; encompass ye Zion, and gird it around, count the towers thereof (Psalms 48:11-12); where the “towers” denote the interior truths which defend what is of love and charity.

[5] In Luke:

Whosoever doth not bear his cross, and come after Me, cannot be My disciple; for which of you, desiring to build a tower, sitteth not down first and counteth the cost, whether he have wherewith to complete it? Or what king, going to make war with another king, doth not first sit down and consult whether he be able with ten thousand to meet him that cometh against him with twenty thousand (Luke 14:27-28, 31, 33);

he who does not know the internal sense of the Word must suppose that the Lord here spoke by comparisons, and that by building a tower and making war nothing further is meant, not knowing that all the comparisons in the Word are significative and representative, and that “to build a tower” is to procure for one’s self interior truths, and that “to make war” is to combat from these; for the subject here treated of is the temptations undergone by those who are of the church, and who are here called the Lord’s “disciples.” These temptations are signified by the “cross” which they must carry; and that they by no means conquer from themselves or from what is their own, but from the Lord, is signified by “whosoever renounceth not all that he hath, he cannot be My disciple.” Thus do all these things cohere; whereas if the things that are related of the tower and the war are understood only comparatively, without an interior sense, they do not cohere. From this it is manifest what light there is from the internal sense.

[6] The interiors of those who are in the love of self and the world, thus the falsities from which they combat, and by which they confirm their religiosity, are also expressed in the opposite sense by “towers,” as in Isaiah:

The loftiness of men shall be brought low, and Jehovah Zebaoth shall be exalted above everyone proud and high, and upon everyone that is lifted up, and he shall be humbled; and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fortified wall (Isaiah 2:11-15); where the interiors and the exteriors of these loves are described by the “cedars,” “oaks,” “mountains,” “hills,” “tower,” and “wall” (interior falsities by the “tower”), thus also interior things by those which are high, with the difference that they who are in evils and falsities believe themselves high and above others, but they who are in goods and truths believe themselves less and below others (Matthew 20:26-27; Mark 10:44). Nevertheless goods and truths are described by high things, because in heaven they are nearer the Highest, that is, the Lord. Moreover “towers” in the word are predicated of truths, but “mountains” of goods.