9960. To cover the flesh of their nakedness. That this signifies lest the interior things of the love, which are filthy and infernal, should appear, is evident from the signification of “covering,” as being to cause not to appear; and from the signification of “the genitals” and “the loins,” which are here meant by “the flesh of nakedness,” as being the interior things of conjugial love; for when by “breeches” are signified the external things of this love (see n. 9959), by “the flesh” which they cover are signified its internal things. (That “the loins” signify conjugial love, see n. 3021, 4280, 4575; as also “the genitals,” n. 4462, 5050-5062; and “flesh,” the good of love, n. 3813, 7850, 9127.) And as most things in the Word have also an opposite sense, so likewise have “the loins,” “the genitals,” and “the flesh,” in which sense they signify the evil, filthy, and infernal things of this love (see n. 3813, 5059). That here they signify evil, filthy, and infernal things, is evident from the fact that it is said, “to cover the flesh of their nakedness.” “The flesh of nakedness” here denotes that which is opposite to the good of conjugial love, which is the delight of adultery, thus what is infernal (of which in what follows).

[2] With respect to “nakedness,” it derives its signification from the parts of the body which appear naked, just as garments derive their signification from the body which they clothe (n. 9827). Therefore “nakedness” has one signification when it has reference to the head, which is baldness; another when it has reference to the whole body; and another when it has reference to the loins and genitals. When “nakedness” has reference to the head, which is baldness, it signifies the loss of the intelligence of truth and the wisdom of good; when it has reference to the whole body, it signifies the loss of the truths of faith; but when it has reference to the loins and the genitals, it signifies the loss of the good of love.

[3] As regards the first point: That when “nakedness” has reference to the head, which is baldness, it signifies the loss of the intelligence of truth and the wisdom of good, is evident in Isaiah:

In that day shall the Lord shave by the king of Asshur the head and the hair of the feet, and shall consume the beard (Isaiah 7:20).

“To shave the head” denotes to deprive of the internal truths of the church; “to shave the hair of the feet,” and “to consume the beard,” denotes to deprive of its external truths; “by the king of Asshur” denotes by means of reasonings from falsities. It is plain to everyone that neither the head, nor the hair of the feet, nor the beard, was to be shaved by the king of Asshur, and yet that these expressions are significative. (That “the head” denotes the interior things of wisdom and intelligence, see n. 6292, 6436, 9166, 9656; that “the king of Asshur” denotes reasoning, n. 119, 1186; “hair,” the external truth of the church, n. 3301, 5247, 5569-5573; “the feet” also denote external or natural things, n. 2162, 3147, 3986, 4280, 4938-4952) That “the beard” denotes sensuous memory-knowledges, which are ultimate truths, is evident from those passages in the Word where “the beard” is mentioned.

[4] In Jeremiah:

On all the heads is baldness, every beard is cut off (Isaiah 15:2); where the meaning is the same. Again:

Baldness shall come upon Gaza; how long will thou cut thyself? (Jeremiah 47:5).

Shame shall be upon all faces, and baldness upon all heads. They shall cast forth their silver into the streets, and their gold shall be for an abomination (Ezekiel 7:18-19).

“Baldness upon all heads” denotes the loss of the intelligence of truth and wisdom of good; and because this is signified it is also said “they shall cast forth their silver into the streets, and their gold shall be for an abomination;” for “silver” denotes the truth of intelligence, and “gold” the good of wisdom (n. 1551, 5658, 6914, 6917, 8932). It is evident that baldness upon all heads is not meant, that they were not to cast forth their silver into the streets, and that gold was not to be an abomination.

[5] In Moses:

Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Shave not your heads, neither rip open your garments; lest ye die, and He be angry with the whole assembly (Leviticus 10:6).

The priests, the Levites, shall not shave the head, and shall not let down their hair (Ezekiel 44:20).

As Aaron and his sons represented the Lord as to Divine good and as to Divine truth (n. 9806, 9807), and as by a “shaven head,” and by “ripped garments,” was signified the loss of these, therefore it was forbidden to shave the head and to rip open their garments; and it is said, “lest ye die, and He be angry with the whole assembly,” by which is signified that thus would perish the representative of the Lord as to Divine good and as to Divine truth, thus the representative of the church.

[6] As mourning represented spiritual mourning, which is mourning on account of the loss of the truth and good of the church, therefore when mourning they made bald their heads; as we read in Jeremiah:

Men shall not lament for them, nor shall they make themselves bald for them (Jeremiah 16:6).

I will turn your feasts into mourning, and I will make baldness to go up upon every head; and I will make it as the mourning for the only-begotten (Amos 8:10).

Put on baldness, and shave thee for the sons of thy delights; enlarge thy baldness as the eagle; for they have gone away from thee (Micah 1:16).

“Sons of delights” denote Divine truths; their “going away” denotes the loss of these (that “sons” denote truths, see n. 9807).

[7] Secondly: That when “nakedness” has reference to the whole body, it signifies the loss of the truths of faith, is evident in John:

To the angel of the church of the Laodiceans write, Because thou sayest, I am rich, and have need of nothing, and knowest not that thou art wretched, and miserable, and needy, and blind, and naked; I counsel thee to buy of Me gold purified in the fire, and white garments, that thou mayest be clothed, that the shame of thy nakedness be not made manifest (Revelation 3:14, 17-18).

“The angel of the church” denotes the truth Divine there; “saying that it is rich” denotes that it is in the knowledges of truth and good; “wretched, needy, blind, and naked,” denotes that nevertheless it is devoid of truths implanted in the life, thus is devoid of good; “buying gold purified in the fire” denotes to procure for themselves good; “white garments” denote the genuine truths of faith from good. From this it is evident what is meant by “the shame of thy nakedness not being made manifest.”

[8] Again:

Behold I come as a thief, blessed is he that watcheth, and preserveth his garments, that he walk not naked, and they see his shame (Revelation 16:15); where the meaning is similar. Again:

They shall hate the harlot, and shall make her devastate and naked (Revelation 17:16).

“The harlot” denotes those who falsify truths Divine; “making her naked” plainly denotes depriving them of these truths, for it is said “devastate and naked,” and “to devastate” denotes to deprive of truths.

[9] By “nakedness” is also signified ignorance of truth, and by “being clothed,” information, in Isaiah:

When thou shalt see the naked, and shalt cover him, thy light shall break forth as the dawn (Isaiah 58:7-8).

The King shall say unto them on His right hand, I was naked, and ye clothed Me; and unto them on His left hand, I was naked, and ye clothed Me not (Matthew 25:34, 36, 41, 43).

“Naked” here denotes those who are not in truths, and yet long for truths, and also those who acknowledge that there is nothing of good and truth in them (n. 4956, 4958).

[10] Thirdly: That when “nakedness” has reference to the loins and genitals, it signifies the loss of the good of love, is evident in Isaiah:

O virgin, daughter of Babylon, take the millstone, and grind meal; uncover thy hair, make bare thy feet, uncover the thigh, pass through the streams; thy nakedness shall be uncovered, yea, thy reproach shall be seen (Isaiah 47:1-3).

The “daughter of Babylon” denotes the church, or a semblance of the church, where there is what is holy in externals, but what is profane in internals. That which is profane in internals is that they regard themselves and the world as their end, thus dominion and abundance of wealth; and holy things as means to this end. “Taking a millstone and grinding meal” denotes to string together doctrine from such things as will serve for means to promote the end (n. 7780); “uncovering the hair, making bare the feet, and uncovering the thigh” denotes to dishonor holy things, both external and internal, without shame and fear; thus “uncovering the nakedness” denotes to cause to appear the filthy and infernal things which are their ends.

[11] In Jeremiah:

Jerusalem hath sinned a sin, all that honored her despise her, because they see her nakedness. Her uncleanness was in her skirts (Lamentations 1:8-9).

“Jerusalem” denotes the church, here the church which is in falsities from evil; “seeing the nakedness” denotes filthy and infernal loves, “uncleanness in the skirts” denotes such things in the extremes (that “the skirts” denote the extremes, see n. 9917).

In Nahum:

I will uncover thy skirts upon thy faces; and I will show the nations thy nakedness, and the kingdoms thy shame (Nah. 3:5).

“Uncovering the skirts” denotes to take away the externals so that the interiors appear; “the nakedness which shall be shown to the nations, and the shame which shall be shown to the kingdoms,” denote infernal loves, which are the loves of self and of the world, which defile the interiors.

[12] In Ezekiel:

Thou camest to ornaments of ornaments; thy breasts were made firm, and thy hair grew; thou wast naked and bare. With all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and stripped, trampled upon in thy blood. Thy nakedness was uncovered through thy whoredoms over thy lovers (Ezekiel 16:7, 22, 36).

I will give thee into the hand of those whom thou hatest, that they may deal with thee from hatred, and they shall leave thee naked and stripped; and the nakedness of thy whoredoms shall be uncovered (Ezekiel 23:28-29).

Contend with your mother that she put away her whoredoms from her faces, and her adulteries from between her breasts; lest perchance I strip her naked, and set her according to the day that she was born, and make her as a wilderness, and dispose of her like a land of drought, and slay her with thirst. I will return, and take My grain, My new wine, My wool, and My flax, which should have covered her nakedness. And I will uncover her baseness in the eyes of her lovers (Hosea 2:2-3, 9-10).

[13] In these passages the subject treated of is Jerusalem, which is also called “mother,” and by which is signified the church; its perversity is described by “whoredoms, adulteries,” and by “the uncovering of her nakedness,” which denote nothing else than filthy and infernal loves, such as are the loves of self and of the world when they are ends, from which all evils and the derivative falsities take their rise. Consequently falsifications of truth and adulterations of good are described in the Word by “whoredoms” and “adulteries,” and are also there called “whoredoms” and “adulteries” (n. 8904). From this it is evident what is meant by “nakedness,” and by “the uncovering of nakedness.” As the subject treated of is the truths of the church falsified, and the goods thereof adulterated, therefore it is said, “I will make her as a wilderness, and dispose of her like a land of drought, and will slay her with thirst;” “a wilderness” denotes that which is devoid of goods; “a land of drought,” that which is devoid of truths; and “thirst” denotes the loss of all things of faith.

[14] It is also said that He would “take away His grain, His new wine, His wool, and His flax, with which He had covered her nakedness,” because by “grain” is signified the interior good of the spiritual church, by “new wine” [mustum], the interior truth thereof, by “wool,” its exterior good, and by “flax,” its exterior truth. That flax, wool, new wine, and grain are not meant, can be seen by everyone who reads these things from a reason in some measure enlightened, who believes that in the Word there is no word devoid of value, and that there is nothing in it anywhere that is not holy, because it is Divine.

[15] In Jeremiah and elsewhere:

O daughter of Edom, the cup shall pass through unto thee also; thou shalt be drunken, and shalt become naked (Lamentations 4:21).

Woe unto him that causeth his neighbor to drink, making him drunken, and looking on their nakednesses! Thou shalt be sated with shames for glory; drink thou also that thy foreskin may be uncovered (Habakkuk 2:15-16).

In thee they have shed blood, in thee hath he uncovered his father’s nakedness (Ezekiel 22:9-10).

No one can know what these words signify, unless he knows what is meant by a “cup,” by “drinking,” by “being drunken,” by “being made naked,” by “looking on nakednesses, and uncovering them,” and by “the foreskin.” That all these expressions are to be spiritually understood, is plain; spiritually, “drinking” denotes to be instructed in truths, and in the opposite sense in falsities, thus to imbibe them (n. 3069, 3168, 3772, 8562, 9412); from which it is evident what is meant by a “cup,” out of which men drink (n. 5120); “being drunken” denotes to be insane from this; and “being made naked” denotes to be made destitute of truths; “to uncover nakedness” denotes to reveal the evils of the loves of self and of the world, which are infernal; “to uncover a father’s nakedness” denotes to reveal those evils which are from inheritance and from the will; “to uncover the foreskin” denotes to defile celestial goods by these loves. (That “the foreskin” denotes this defilement, see n. 2056, 3412, 4462, 7045; consequently “circumcision” denotes purification from these loves, n. 2036, 2632.)

[16] From all this it can be seen what is signified by the “drunkenness” and consequent “uncovering of the nakedness” of Noah, as described in Genesis:

Noah drank of the wine, and was drunken; and he was uncovered in the midst of his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers. And Shem and Japheth took a garment, and put it upon the shoulder, both of them, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness (Genesis 9:21-23).

Here is described the man of the Ancient Church, who is “Noah;” “the wine which he drank, and with which he was made drunken,” denotes the falsity with which that church in the beginning was imbued; his consequent lying “uncovered in the midst of his tent” signifies evils resulting from a deficiency of truth in worship; “the garment with which Shem and Japheth covered his nakedness,” denotes the truth of faith by means of which these evils were covered and amended; the implanting of the truth and good of faith in the intellectual part is described by their “laying the garment upon the shoulder, going backward, and turning the face backward,” for this is exactly the case with the truths and goods of faith with the man of the spiritual church; “Shem and Japheth” signify those of the spiritual church who have received the truths of faith in good, which is charity; but “Canaan” signifies those who have not received the truths of faith in good, that is, in charity.

[17] (That Noah represents the man of the Ancient Church in its beginning, and that they were of such a character, see n. 736, 773, 788, 1126; that Shem represents the man of the internal spiritual church, and Japheth the man of the external spiritual church, n. 1102, 1127, 1140, 1141, 1150; that Canaan represented those who are in faith separated from charity, or what is the same thing, in external worship separated from internal, thus specifically the Jewish nation, see n. 1093, 1140, 1141, 1167; that with the men of the spiritual church the truth and good of faith are implanted in the intellectual part, see n. 9596; moreover, that “the wine with which Noah was made drunken” signifies falsity, n. 6377; “the tent” in which he lay uncovered signifies the holiness of worship, n. 2145, 2152, 3312, 4128, 4391; “the garment” with which they covered their father’s nakedness signifies the truth of faith, n. 5954, 9212, 9216.) “The nakedness” itself signifies his evil will, which is covered by means of the truths of faith; and while it is being covered the truths look backward. That these arcana are involved in these historical things is plain from the internal sense. And that these arcana are arcana of the church, can be seen from the fact that Shem and Japheth were blessed, and with them all their posterity, merely because they covered their father’s nakedness; and that Canaan with all his posterity was cursed, merely because his father told this to his brothers.

[18] As with the Jewish and Israelitish nation the interiors were filthy, because of their being in the loves of self and of the world more than other nations; and because the genitals together with the loins signify conjugial love, and this love is the fundamental love of all celestial and spiritual loves, and thus comprehends them; therefore a warning was given lest the nakedness of these parts with Aaron and his sons should in any manner appear while they were in holy worship, which is the reason why it is said that they should “make them linen breeches to cover the flesh of their nakedness, from the loins even to the thighs;” and in another place, that they should “not go up by steps upon the altar, that their nakedness be not uncovered thereon” (Exodus 20:23). (That with the Jewish and Israelitish nation the interiors were filthy, and that these were closed while they were in worship, see the places cited in n. 9320e,,9380; that the genitals together with the loins signify conjugial love, n. 3021, 4280, 4462, 4575, 5050-5062; and that conjugial love is the fundamental love of all celestial and spiritual loves, and consequently that these loves also are meant by conjugial love, n. 686, 2734, 3021, 4280, 5054.) From all this it is now evident what “nakedness” signifies-especially the nakedness of the parts assigned to generation-when the interiors are filthy.

[19] But when the interiors are chaste, then “nakedness” signifies innocence, because it signifies conjugial love, for the reason that in its essence love truly conjugial is innocence. (That love truly conjugial belongs to innocence, see n. 2736; consequently that in this sense “nakedness” denotes innocence, n. 165, 8375; wherefore also the angels of the inmost heaven, who are called celestial angels, appear naked, n. 165, 2306, 2736.) As the Most Ancient Church, which is described in the first chapters of Genesis, and is meant in the internal sense by the “Man,” or “Adam,” and by his “wife,” was a celestial church, therefore it was said of them, that “they were both naked, and were not ashamed” (Genesis 2:25). But when that church had fallen, which was caused by their eating of the tree of knowledge, by which was signified reasoning from memory-knowledges about Divine things, then it is said that “they knew that they were naked,” and that “they sewed fig leaves together and made themselves girdles,” thus that they covered their nakednesses; and that the man also said, when Jehovah called unto him, that he “was afraid because he was naked;” and that “Jehovah then made for them tunics of skin, and clothed them” (Genesis 3:6-11, 21).

[20] By “the fig leaves of which they made themselves girdles,” and also by “the tunics of skin,” are meant the truths and goods of the external man. The reason why their state after the fall is thus described, is that from being internal men they became external; their internal is signified by “the paradise,” for “the paradise” denotes the intelligence and wisdom of the internal man, and its being closed up is signified by their being cast out of the paradise. (That “a leaf” denotes natural truth, which is memory-knowledge, see n. 885; that a “fig-tree” denotes natural good, that is, the good of the external man, n. 217, 4231, 5113; and that a “tunic of skin” also denotes the truth and good of the external man, n. 294-296; that “skin” denotes what is external, n. 3540)

2162. Wash ye your feet. That this signifies that [the Divine] should put on something natural, in order that, in the state in which the Lord then was, He might the better perceive, may be seen from the signification of “feet,” as being natural things, and also likewise from the series of things. That arcana here lie hidden may to some extent be seen from the fact that Abraham prayed the three men to take a little water and wash their feet, and to recline under a tree; when yet he knew that it was the Lord or Jehovah; and also from the fact that otherwise such things would not have been mentioned.

[2] That “feet” signify natural things, is evident from the representatives in the other life, and from the derivative representatives among the most ancient people, and thus in the Word. Celestial and spiritual things are represented by the head and its belongings; rational things and their belongings, by the breast and its belongings; natural things and their belongings, by the feet and their belongings. Hence it is that the “sole” and the “heel” of the foot signify the lowest natural things (concerning which see n. 259); and a “shoe” the lowest things of all, which are unclean (concerning which see n. 1748).

[3] Similar things are signified by the representations in the dreams and visions in the Prophets-as by the statue seen by Nebuchadnezzar,

The head of which was good gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay (Daniel 2:32-33),

where the “head” signifies celestial things, which are inmost, and are “gold” (as shown, n. 113, 1551, 1552); the “breast and arms” spiritual or rational things, which are “silver” (as shown, n. 1551); but the “feet” are the lower things, which are natural, the truths of which are signified by “iron,” and the goods by “clay” [argillum seu lutum]. That “iron” denotes truth, may be seen above (n. 425, 426); also that “clay” denotes good (n. 1300); in the present case both being natural. Such is the order of succession in the Lord’s kingdom in the heavens, and in the church which is the Lord’s kingdom on earth, and also in everyone who is a kingdom of the Lord.

[4] The case is similar with the vision that Daniel saw, of which it is said:

I lifted up mine eyes, and saw, and behold a man clothed in linen, and his loins were girded with gold of Uphaz; his body also was like the beryl [tarshish], and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like the brightness of burnished brass (Daniel 10:5-6).

Specifically, by these words are signified the interiors of the Word as to goods and truths; the “arms” and “feet” are its exteriors, which are the sense of the letter, because natural things are therein, for the exterior things of the Word are taken from natural things. What each part signifies besides, namely, the loins, body, face, eyes, and the many other things of man, is evident from the representatives in the other life, concerning which, of the Lord’s Divine mercy more will be said when we come to treat of the Grand Man, which is the Lord’s heaven, and of the derivative representatives in the world of spirits.

[5] That which we read concerning Moses, Aaron, Nadab, Abihu, and the seventy elders-that “they saw the God of Israel, under whose feet there was as it were a work of sapphire stone, and as it were the substance of heaven as to purity” (Exodus 24:9-10)—signifies that they saw only the externals of the church represented in natural things; and also the literal sense of the Word, in which likewise external things are represented by natural things-as before said-which are the “feet under which was as it were a work of sapphire stone, and as it were the substance of heaven.” That it was the Lord who was seen by them, but only in those lower or natural things, is evident, for He is called “the God of Israel,” whom all things of the church represented, and all things of the Word in the internal sense signified. For the Lord is presented to view in accordance with the things which are at the time signified-in John, as a Man upon a white horse, when He signified the Word, as is plainly said (Revelation 19:11, 13).

[6] The animals seen by Ezekiel, which were cherubs, are described as to celestial and spiritual things-among other representatives-by their faces and wings, but as to natural things, as follows:

Their feet, a straight foot; and the sole of their feet as the sole of a calf’s foot; and they glittered like the brightness of burnished brass (Ezekiel 1:7).

The feet (that is, the natural things) are said to have “glittered like burnished brass,” for the reason that “brass” signifies natural good (n. 425, 1551). It was much the same with the Lord’s appearance to John as the “Son of man:”

Whose eyes were as a flame of fire, and His feet like unto burnished brass (Revelation 1:14-15; 2:18).

[7] That the “feet” signify natural things, may be further evident from the passages that now follow.

In John:

I saw a strong angel coming down out of heaven, encompassed with a cloud, and a rainbow about his head, and his face as the sun, and his feet as pillars of fire; and he had in his hand a little book open; and he set his right foot upon the sea, and his left upon the earth (Revelation 10:1-2).

By this angel there is in like manner signified the Word; the quality of which in the internal sense is signified by the “rainbow about his head,” and by “his face being as the sun;” but the external sense, or that of the letter, by the “feet.” The “sea” denotes natural truths, the “earth” natural goods, which shows what is signified by his putting “his right foot upon the sea, and his left upon the earth.”

[8] A “footstool” is mentioned in various passages of the Word; but it is not known what it signifies in the internal sense. As in Isaiah:

Jehovah said, The heavens are My throne, and the earth is My footstool. Where is that house which ye will build unto Me? and where is that place of My rest? (Isaiah 66:1).

The “heavens” are the celestial and spiritual things (thus the inmost things) of both the Lord’s kingdom in the heavens, and of the Lord’s kingdom on the earth, that is, in the church, and also in every man who is a kingdom of the Lord or a church; thus they also denote celestial and spiritual things as regarded in themselves, which are those of love and charity and of the derivative faith; and thus are all things which are of internal worship, and in like manner all things which are of the internal sense of the Word: these are the “heavens,” and are called the Lord’s “throne.” But the “earth” is all lower things that correspond to these-as the lower rational and natural things, whereof also things celestial and spiritual are predicated from correspondence; such as are the things which are in the lower heavens, also those in the church and in external worship, and in the literal sense of the Word; in short, all such things as proceed from things internal and are presented in things external-these, being natural things, are called the “earth” and the Lord’s “footstool.” (What “heaven and earth” denote in the internal sense, may be seen above, n. 82, 1733; also what the “new heaven and the new earth” denote, n. 2117, 2118 end ; and that man is a little heaven, n. 911, 978, 1900)

[9] In like manner in Jeremiah:

The Lord covereth the daughter of Zion with a cloud in His anger; He hath cast down from the heavens unto the earth the beauty of Israel, and hath not remembered His footstool in the day of His anger (Lam. 2:1).

Also in David:

Exalt ye Jehovah our God, and bow yourselves down at His footstool, Holy is He (Psalms 99:5). And again:

We will enter into His tabernacles, we will bow down at His footstool (Psalms 132:7).

In the Representative Church-thus among the Jews-it was supposed that the house of God and the temple were His footstool, for they knew not that external representative worship was signified by the house of God and the temple; and what the internals of the church were (which were signified by “heaven,” or God’s “throne”), they were utterly ignorant of.

[10] Again:

The saying of Jehovah unto my Lord: Sit Thou at My right hand, until I make Thine enemies Thy footstool (Psalms 110:1; Matthew 22:42-45; Mark 12:36; Luke 20:42-43).

Here in like manner a “footstool” signifies natural things, both those which are sensuous, and those of memory-knowledge, and the derivative rational things of man, which are called “enemies” when they pervert worship, and do this from the literal sense of the Word, so that there is worship solely in externals, and either no internal worship, or else that which is filthy (see n. 1094, 1175, 1182). When things natural and rational are thus perverted and defiled, they are called “enemies;” but because, regarded in themselves, they have reference to internal worship-when this is restored, they become as before said a “footstool,” whether they are things of external worship, or of the literal sense of the Word.

[11] In Isaiah:

The glory of Lebanon shall come unto thee, the fir-tree, the pine, and the box together, to beautify the place of My sanctuary, and I will make the place of My feet honorable (Isaiah 60:13),

where the subject is the Lord’s kingdom and church, the celestial-spiritual things of which are the “glory of Lebanon” (that is, the cedars), and its celestial natural things are the “fir-tree, the pine, and the box” (as also in the Word elsewhere), and thus the things which are of external worship; of which it is said, “I will make the place of My feet honorable;” and this cannot be made honorable by the fir, the pine, and the box, but by the things which they signify.

[12] That the “feet” signify these things, is evident also from the representatives in the Jewish Church-as from Aaron and his sons washing their hands and their feet before entering into the tabernacle (Exodus 30:19-20; 40:31-32). No one can fail to see that arcana were thus represented, for what is the washing of the hands and feet but an external affair which is of no avail unless the internal is clean and pure? Nor can the internal be cleaned and purified by such a washing. But as all the rites of that church were significative of internal things, which are celestial and spiritual, such is the case here also: it is cleanness of external worship that is here signified, and external worship is clean when there is internal worship within it. Hence their lavers were of brass, and also that great laver that was called the brazen sea, and the ten smaller lavers of brass around the temple of Solomon (1 Kings 7:23, 38); because “brass” represented the good of external worship, which is the same as natural good (concerning which signification of “brass,” see n. 425, 1551).

[13] In like manner it was a representative that,

A man of the seed of Aaron in whom there was a fracture of the foot or a fracture of the hand, should not approach to offer the offering made by fire to Jehovah (Leviticus 21:19, 21).

By those who had a “fracture” in the feet or hands were represented such as are in perverted external worship.

[14] That “feet” signify natural things, is further evident in other passages that occur in the Prophets, as in these propheticals in Moses:

Blessed be Asher above sons; let him be accepted of his brethren, and let him dip his foot in oil; the iron and brass of thy shoe (Deuteronomy 33:24-25).

No one can understand these words unless it is known what “oil,” the “foot,” “iron,” “brass,” and a “shoe” signify in the internal sense. That “foot” is the natural, and “shoe” the still lower natural, such as is the corporeal sensual, may be seen above (n. 1748); also that “oil” is the celestial (n. 886), “iron” natural truth (n. 425, 426), and “brass” natural good (n. 425, 1551), which shows what these words involve.

[15] In Nahum:

The way of Jehovah is in the storm and tempest, and the clouds are the dust of His feet (Nahum 1:3),

where the “dust of the feet” signifies the natural and corporeal things with man, whence come the “clouds.” The same also is signified by these words in David:

Jehovah bowed the heavens, and came down, and thick darkness was under His feet (Psalms 18:9).

[16] When the goods and truths of faith are perverted by means of natural light, as it is called, this is described in the Word by the “feet” and “hoofs” of a beast, whereby waters are disturbed, and food is trampled upon. As in Ezekiel:

Thou hast come forth into the rivers, and hast troubled the waters with thy feet; and trampled the streams thereof. I will destroy every beast thereof from off many waters; and the foot of man shall not trouble them any more, nor the hoof of beast (Ezekiel 32:2, 13).

Egypt is here treated of, by which are signified memory-knowledges [scientiae] (as has been shown, n. 1164, 1165, 1462); so that by the “feet” and “hoofs” by which the streams and waters are troubled are signified memory-knowledges [scientifica] derived from sensuous and natural things, from which they reason about the arcana of faith; nor do they believe until these arcana are comprehended by means of such knowledges; and this is not to believe at all, for the more such persons reason, the less do they believe (see n. 128-130, 215, 232, 233, 1072, 1385). From all this it is now evident that by “feet” in the Word are signified natural things; but what more is signified, is evident from the series of things.