8989. And he shall bring him to the door, or unto the door post. That this signifies a state of communication of truth confirmed and implanted with spiritual good, is evident from the signification of a “door,” as being the introduction of truth to good (see n. 2356, 2385), here of truth confirmed and implanted, which is signified by a Hebrew manservant after a service of six years (n. 8976, 8984), and as “a door” denotes introduction, it also denotes communication, for one room communicates with another by means of a door; and from the signification of “door-post,” as being the conjunction of such truth with good, for a door-post stands between two rooms and joins them together. Who cannot see that this ritual for the menservants who remain contains in it some secret, and indeed a Divine one? for it was dictated and commanded by Jehovah from Mount Sinai. They who do not believe that there is anything more holy and Divine in the Word than that which appears in the letter, must needs wonder that these and many other things contained in this chapter and in the following chapters were dictated by Jehovah in a living voice; for in the letter they appear to be such things as are contained in the laws of nations-as this concerning menservants-that one who did not wish to go forth from service should be brought to a door or to a door-post, and should have his ear bored through with an awl by his master. In the sense of the letter this does not savor of anything Divine; nevertheless it is most Divine; but this does not appear except through the internal sense. The internal sense is that they who are in mere truths and not in the corresponding good, but yet are in the delight of the remembrance of spiritual goods (n. 8986, 8987), have some communication and conjunction with spiritual good.

[2] This was represented by the ear of the servant being bored through at a door or at a door-post by his master; for “a door” denotes communication, and “a door-post” conjunction; the “ear” denotes obedience; and boring it through with an awl is representative of the state in which he would remain. Thus do the angels perceive these things who are with a man who is reading this word. For the angels do not think of a door or of a door-post, nor of an ear and its boring, nor even of a manservant; but instead thereof they think of the aforesaid communication and conjunction. For the angels are in the understanding of such things, because they are in light; and the things presented to them are spiritual and heavenly, not natural and worldly as are the things contained in the sense of the letter of the Word; for the sense of the letter of the Word is natural and worldly, but its internal sense is spiritual and heavenly; the literal sense is for men, the internal sense is for the angels, consequently there is a communication and conjunction of heaven with man by means of the Word.

[3] In order that the arcana which are contained in this procedure with menservants that remain with their master may be opened still further, it must be told whence it is that “a door” and “a door-post” signify communication and conjunction. Angels and spirits have habitations which appear quite like those which are in the world (see n. 1116, 1626-1628, 1631, 4622), and-what is a secret-each and all things that appear in their habitations are significative of spiritual things; for they flow forth from the spiritual things which are in heaven, and which are consequently in their minds. Communications of truth with good are there presented to view by means of doors, and conjunctions by means of door-posts, and other things by the rooms themselves, by the courts, by the windows, and by the various adornments. That this is so, a man at this day, especially one who is merely natural, cannot believe, because such things are not manifest to the senses of the body. Nevertheless that such things were seen by the prophets when their interiors had been opened into heaven, is evident from the Word. They have also been perceived and seen by me a thousand times. I have moreover frequently heard them say, when their thoughts were in communication with me, that “the doors of their rooms were opened,” and when they did not communicate, that they “were closed.”

[4] From this it is that mention is made of “doors” in the Word, where communication is treated of, as in Isaiah:

Go, My people, enter thou into thy chambers, and shut thy door after thee; hide thyself as for a little moment, until the anger be overpast (Isaiah 26:20).

“To shut the door after oneself until the anger be overpast” denotes no communication with evils, which are “the anger” (see n. 3614, 5034, 5798, 6358, 6359, 6997, 8284, 8483).

In Malachi:

Shall He receive faces from you? said Jehovah Zebaoth. Who is there even among you that would rather shut the doors? and not kindle a light upon Mine altar in vain (Malachi 1:9-10).

“To shut the doors” denotes not to communicate with holy or Divine things.

In Zechariah:

Open thy doors O Lebanon, that the fire may devour thy cedars (Zech. 11:1).

“To open the doors” denotes to afford a passage or communication.

[5] In David:

He commanded the skies from above; He set open the doors of the heavens (Psalms 78:23).

“To set open the doors of the heavens” denotes to give communication with the truths and goods which are from the Lord in the heavens. Again:

I have chosen to stand at the door in the house of my God, rather than dwell in the tents of wickedness (Psalms 84:10).

“To stand at the door” denotes to communicate abroad with good, which is “the house of God” (n. 3720). Again:

Lift up your heads, O ye gates; be ye lifted up, ye doors of the world; that the King of glory may come in (Psalms 24:7, 9).

“The doors of the world being lifted up” denotes the opening and elevation of hearts to the Lord, who is “the King of glory,” and so to give communication, that is, that He may flow in with the good of charity and with the truth of faith. The Lord is called “the King of glory” from the truth which is from good.

[6] In Isaiah:

Jehovah said to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings: to open the doors before him, and the gates shall not be shut; I will go before thee, and make the crooked places straight. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I Jehovah, who have called thee by thy name, am the God of Israel (Isaiah 45:1-3);

speaking of the Lord as to His Human, who in the representative sense is “Cyrus;” to “open the doors before him” denotes to give entrance to the Divine Itself. Hence it is that even as to His Human He is called “God,” here “the God of Israel.”

[7] In John:

Behold I have set before thee an open door, which no one can shut; for thou hast a little power, and hast kept My word (Revelation 3:8).

“To set an open door” denotes communication with heaven. In the same:

After these things I saw, and behold a door opened In heaven. I heard, Come up hither, that I may show thee the things which must come to pass hereafter (Revelation 4:1).

Here “a door” plainly denotes communication, because it is said of the revelation which he was about to receive from heaven. From this also it is plain that communication is there represented by a door, as was said above. In the same:

Behold I stand at the door, and knock; if anyone hear My voice and open the door, I will come in to him, and will sup with him, and he with Me (Revelation 3:20).

Here also “a door” plainly denotes entrance and communication with heaven, where the Lord is, and thus with the Lord.

[8] In like manner in Matthew:

The bridegroom came, and the virgins went in to the wedding, and the door was shut. At last came the other virgins, saying, Lord, Lord, open to us. But He answering said, Verily I say unto you, I know you not (Matthew 25:10-12).

What these words signify in the internal sense, see at n. 4635-4638, namely, that “the virgins” denote those who are within the church; “to have oil in their lamps” denotes the good of charity in the truths of faith; and “not to have oil in their lamps” denotes to have the truths of faith, and no good of charity therein; to these latter the door is said to be “shut,” because they do not communicate with heaven, that is, through heaven with the Lord. Communication with heaven, and through heaven, is effected by means of the good of charity and of love, but not truths, which are called the truths of faith, without good therein; and therefore these latter are called “foolish virgins,” but the former “prudent virgins.”

[9] So in Luke:

Many shall seek to enter, but shall not be able. From the time when the master of the house is risen up, and hath shut to the door, then shall ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; but He answering will say to you, I know you not whence ye are. Then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets. But He shall say to you, I know you not whence ye are; depart from Me all ye workers of iniquity (Luke 13:24-27).

Here also “a door” plainly denotes entrance and communication, as above. That they to whom the door is shut and who knock thereat and are not let in, are those who are in truths of faith from the Word and not in the good of charity, is signified by “eating and drinking in the presence of the Lord and hearing the Lord teach in the streets,” and yet not living the life of faith; for they who do not live this life are “workers of iniquity.”

[10] In John:

Verily, verily, I say into you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. I am the door; by Me if anyone shall enter in, he shall be saved (John 10:1-2, 9).

“To enter in by the door” denotes by the truth which is of faith to the good of charity and of love, thus to the Lord, for the Lord is good itself; He is also the truth which introduces, thus likewise the “door,” for faith is from Him.

[11] That by “a door” is signified communication, appears like a metaphorical way of speaking, or like a comparison; but in the Word there are no metaphorical expressions or comparisons, but real correspondences. Even the comparisons therein are made by such things as correspond, as can be seen from what has been said about a door, namely, that doors actually appear in heaven with angels and spirits, and that their opening and shutting are according to the communications. And so in everything else.

3614. Until thy brother’s wrath turn away. That this signifies until the state turns thereto; and that “until thy brother’s anger turn away from thee” signifies what is successive of the state with natural good, is evident from the signification of “wrath” and “anger,” as being states which are repugnant, as will be shown in what follows. When these states become such that they are no longer repugnant, but begin to conjoin themselves, it is then said that “wrath turns away,” and that “anger turns away;” hence it is that “until thy brother’s wrath turns away” signifies until the state turns thereto; and that “until thy brother’s anger turn away” signifies what is successive of the state with natural good. That “wrath” involves one thing, and “anger” another, may be seen from the words being in other respects alike, and that otherwise there would be an idle repetition, namely, “until thy brother’s wrath turn away” and “until thy brother’s anger turn away.” What is implied in each expression is manifest from the general explication, and also from the predication of wrath and the predication of anger; for “wrath” is predicated of truth, here of the truth of good, which is represented by Esau; whereas “anger” is predicated of this good itself.

[2] “Wrath” and “anger” are frequently mentioned in the Word, but in the internal sense they do not signify wrath and anger, but repugnance, and this for the reason that whatever is repugnant to any affection produces wrath or anger, so that in the internal sense they are only repugnances; but the repugnance of truth is called “wrath,” and the repugnance of good is called “anger;” and in the opposite sense “wrath” is the repugnance of falsity or its affection, that is, of the principles of falsity; and “anger” is the repugnance of evil or its cupidity, that is, of the love of self and the love of the world. In this sense “wrath” is properly wrath, and “anger” is anger; but when they are predicted of good and truth, “wrath” and “anger” are zeal; which zeal, because in external form it appears like wrath and anger, therefore in the sense of the letter is also so called.

[3] That in the internal sense “wrath” and “anger” are merely repugnances, may be seen from the following passages in the Word.

In Isaiah:

Jehovah hath heat against all the nations, and wrath against all their army (Isaiah 34:2).

The “heat of Jehovah against the nations” denotes repugnance against evil (that “nations” are evils, see above, n. 1259-1260, 1849, 1868, 2588); “wrath against all their army” denotes repugnance against the derivative falsities (that the “stars,” which are called the “army of the heavens,” are knowledges, and thus truths and in the opposite sense falsities, may be seen above, n. 1128,, 1808, 2120, 2495, 2849). Again:

Who gave Jacob for a prey, and Israel to the spoilers? Did not Jehovah? He against whom we have sinned? Therefore He poured upon him the wrath, of His anger (Isaiah 42:24-25).

The “wrath, of anger” denotes repugnance against the falsity of evil; “Jacob,” those who are in evil; and “Israel,” those who are in falsity.

[4] Again:

I have trodden the winepress alone; and of the peoples there was no man with Me; and I have trodden them in Mine anger, and destroyed them in My wrath; and I trampled the peoples in Mine anger, and made them drunk in My wrath (Isaiah 63:3, 6); where the Lord is treated of and his victories in temptations; to “tread and trample in anger” denotes victories over evils; and to “destroy and make drunk in wrath,” victories over falsities; to “trample upon,” in the Word, is predicated of evil; and to “make drunken,” of falsity.

In Jeremiah:

Thus saith the Lord Jehovih, Behold, Mine anger and My wrath shall be poured out upon this place, upon man, and upon beast, and upon the tree of the field, and upon the fruit of the ground; and it shall burn and shall not be quenched (Jeremiah 7:20); where mention is made of both “anger” and “wrath,” because both evil and falsity are treated of.

[5] It is usual with the Prophets in speaking of evil to speak also of falsity, as in speaking of good to speak also of truth, and this because of the heavenly marriage, which is the marriage of good and truth, in everything of the Word (see n. 683, 793, 801, 2173, 2516, 2712); hence also both “anger” and “wrath” are mentioned; otherwise one term would have been sufficient. In the same prophet:

I myself will fight with you with an outstretched hand and with a strong arm, even in anger, and in wrath, and in great heat; and I will smite the inhabitants of this city, both man and beast (Jeremiah 21:5-6).

Here in like manner “anger” is predicated of the punishment of evil, and “wrath” of the punishment of falsity, and “heat” of the punishment of both; “anger” and “wrath,” because they denote repugnance, also denote punishment; for things which are repugnant come into collision, and then evil and falsity are punished; for in evil there is repugnance to good, and in falsity there is repugnance to truth; and because there is repugnance, there is also collision; that from this comes punishment may be seen above (n. 696, 967).

[6] In Ezekiel:

Thus shall Mine anger be consummated, and I will make My wrath to rest upon them, and I will comfort Myself, and they shall know that I Jehovah have spoken in My zeal when I have consummated My wrath upon them, when I shall do judgments in thee in anger and in wrath and in the reproofs of wrath (Ezekiel 5:13, 15); where also “anger” denotes the punishment of evil; “wrath,” the punishment of falsity, from its repugnance and consequent attack.

In Moses:

It shall not please Jehovah to pardon him, because then the anger of Jehovah and his zeal shall smoke against that man. And Jehovah shall separate him unto evil out of all the tribes of Israel. The whole land thereof shall be brimstone and salt, and a burning; it shall not be sown, and shall not bud, neither shall therein any herb come up; like the overthrow of Sodom and Gomorrah, Admah and Zeboim, which Jehovah overthrew in His anger and in His wrath; and all the nations shall say, Wherefore hath Jehovah done thus unto this land? What meaneth the heat of this great anger? (Deuteronomy 29:20-24).

Inasmuch as “Sodom” denotes evil, and “Gomorrah” the derivative falsity (n. 2220, 2246, 2322), and the nation of which Moses here speaks is compared thereto in respect to evil and falsity, therefore “anger” is spoken of in respect to evil, and “wrath” in respect to falsity, and “heat of anger” in respect to both. That such things are attributed to Jehovah or the Lord is according to the appearance, because it so appears to man when he runs into evil and the evil punishes him (see n. 245, 592, 696, 1093, 1683, 1874, 2395, 2447, 3235, 3605).