9391. And they offered burnt-offerings, and sacrificed peace sacrifices of bullocks to Jehovah. That hereby is signified a representative of the worship of the Lord from good and from the truth which is from good, is evident from the representation of burnt-offerings and sacrifices, as being worship of the Lord in general (see n. 922, 6905, 8936); specifically by burnt-offerings is meant the worship of the Lord from the good of love, and by sacrifices is meant the worship of the Lord from the truth of faith which is from good (n. 8680); and from the signification of “bullocks,” as being the good of innocence and of charity in the external or natural man (of which below). (That beasts that were sacrificed signified the quality of the good and truth from which was the worship, see n. 922, 1823, 2180, 3519.) (That gentle and useful beasts signify the celestial things of the good of love, and the spiritual things of the truth of faith, and that on this account they were employed in the sacrifices, see n. 9280.) That “a bullock” signifies the good of innocence and of charity in the external or natural man, is because animals of the herd signified affections of good and truth in the external or natural man, and those of the flock, affections of good and truth in the internal or spiritual man (n. 2566, 5913, 6048, 8937, 9135). The animals of the flock were lambs, she-goats, sheep, rams, he-goats; and those of the herd were oxen, bullocks, and calves. “Lambs” and “sheep” signified the good of innocence and of charity in the internal or spiritual man; consequently “calves” and “bullocks,” being of a more tender age than oxen, signified the like in the external or natural man.

[2] That “bullocks” and “calves” signify this good, is evident from the passages in the Word where they are mentioned; as in Ezekiel:

The feet of the four living creatures, a straight foot; and the sole of their feet as the sole of a calf’s foot; and they glittered like the appearance of burnished brass (Ezekiel 1:7);

speaking of the cherubs, which are described by the four living creatures. (That the “cherubs” denote the guard or providence of the Lord to prevent any approach to Himself except through good, see n. 9277.) External or natural good was represented by the straight foot, and by the sole of the foot being like the sole of a calf’s foot; for the “feet” signify the things of the natural man; the “straight foot” those which are of good, and the “sole of the feet” those which are ultimate, in the natural man. (That the “feet” have this signification, see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; also that the “heels,” “soles,” and “hoofs” denote the ultimate things in the natural man, n. 4938, 7729.) The reason why the soles of the feet glittered like the appearance of burnished brass, was that “brass” signifies natural good (n. 425, 1551), and “brass glittering as though burnished,” signifies good resplendent from the light of heaven, which is truth Divine proceeding from the Lord. From what has been said it is evident that by “a calf” is signified the good of the external or natural man.

[3] In like manner in John:

Round about the throne were four animals full of eyes before and behind. And the first animal was like a lion, and the second animal like a calf, and the third animal had a face like a man, and the fourth animal was like a flying eagle (Revelation 4:6-7);

here also by the “four animals” which are cherubs, is signified the guard and providence of the Lord to prevent His being approached except through the good of love; the guard itself is effected by means of truth and its derivative good, and by means of good and its derivative truth. Truth and its derivative good, in the external form, are signified by the “lion” and the “calf;” and good and its derivative truth, in the internal form, are signified by the “face of a man” and by the “flying eagle.” (That “a lion” denotes truth from good in its power, see n. 6367, consequently the “calf” denotes the good itself thence derived.)

[4] In Hosea:

Return ye unto Jehovah; say unto Him, Take away all iniquity, and accept good, and we will repay the bullocks of our lips (Hos. 14:2);

no one can know what is meant by “repaying the bullocks of the lips” unless he knows what is signified by “bullocks” and by “lips.” That it denotes confession and thanksgiving from a good heart, is evident; for it is said, “return ye unto Jehovah, say unto Him accept good,” and then, “we will repay the bullocks of our lips,” denoting to confess Jehovah from the goods of doctrine, and to give thanks to Him; for the “lips” denote the things of doctrine (see n. 1286, 1288).

[5] In Amos:

Ye draw the dwelling of violence; they lie upon beds of ivory, and eat the lambs out of the flock, and the calves out of the midst of the stall (Amos 6:3-4);

here are described those who are in abundance of the knowledges of good and truth, and yet live an evil life; “eating the lambs out of the flock” denotes to learn and appropriate to oneself the goods of innocence that belong to the internal or spiritual man; “eating the calves out of the midst of the stall” denotes to learn and appropriate to oneself the goods of innocence that belong to the external or natural man. (That “eating” denotes to appropriate see n. 3168, 3513, 3596, 3832, 4745; and that “lambs” denote the goods of innocence, n. 3519, 3994, 7840.) And as “lambs” denote the interior goods of innocence, it follows that “calves out of the midst of the stall” denote the exterior goods of innocence; for in the Word, especially in the prophetic Word, it is usual to treat of truth wherever good is treated of, on account of the heavenly marriage (n. 9263, 9314); and also to speak of external things where internal things are spoken of. Moreover, the “stall” [used for fattening] and “fat” signify the good of interior love (n. 5943).

[6] In like manner in Malachi:

Unto you that fear My name shall the sun of righteousness arise with healing in his wings; that ye may go forth, and grow like calves of the stall (Malachi 4:2).

The father said of the prodigal son who had returned repentant in heart, Bring forth the chief robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf, and kill it; and let us eat, and be glad (Luke 15:22-23).

One who apprehends only the sense of the letter, will believe that nothing deeper is hidden here; when yet each particular infolds heavenly things; as that they should put on him the chief robe; that they should put a ring on his hand, and shoes on his feet; and should bring the fatted calf, and kill it, so that they might eat and be glad. By the “prodigal son” are meant those who have been prodigal of heavenly riches, which are the knowledges of good and truth; by his “return to his father,” and his confession that he was “not worthy to be called his son,” is signified repentance of heart and humiliation; by the “chief robe” which was to be put upon him are signified general truths (n. 4545, 5248, 5319, 5954, 6914, 6917, 9093, 9212, 9216); and by the “fatted calf” general goods corresponding to these truths. The like is signified by “calves” and “bullocks” in other passages (as Isaiah 11:6; Ezekiel 39:18; Psalms 29:6; 69:31), also in the burnt-offerings and sacrifices (Exodus 29:11-14; Leviticus 4:3-12 and 13-21; 8:14-17; 9:2; 16:3; 23:18; Numbers 8:8-12; 15:24-26; 28:19-20; Judges 6:25-28; 1 Samuel 1:25; 16:2; 1 Kings 18:23-26, 33).

[7] The reason why the sons of Israel made for themselves a golden calf, and worshiped it instead of Jehovah (Exodus 32), was that the Egyptian idolatry remained in their hearts, although they confessed Jehovah with their mouths. Chief among the idols of Egypt were heifers and bull-calves of gold, for the reason that a female calf signified memory-truth, which is the truth of the natural man; and a bull-calf the good of this truth, which is the good of the natural man; and also because gold signified good. This good and this truth were effigied there by male and female calves of gold. But when the representatives of heavenly things there had been turned into idolatries, and at last into magic, then in Egypt, as in other places, the very effigies which had been representative became idols, and began to be worshiped. Hence came the idolatries of the ancients, and the magical arts of Egypt.

[8] For the Ancient Church, which succeeded the Most Ancient Church, was a representative church, all the worship of which consisted in rites, statutes, judgments, and commandments that represented Divine and heavenly things, which are the interior things of the church. After the flood this Ancient Church was spread through much of the Asiatic world, and was also in Egypt. But in Egypt the memory-knowledges of this church were cultivated, whereby the Egyptians excelled all others in the knowledge of correspondences and representations, as can be seen from the hieroglyphics, and from the magical arts and idols there; and also from the various things related about Egypt in the Word. Hence it is that by “Egypt” in the Word is signified memory-knowledge in general, both as to truth and as to good; also the natural, for memory-knowledge belongs to the natural man. The same was signified also by a female and a male calf.

[9] (That the Ancient Church, which was a representative church, was spread through many kingdoms, and was also in Egypt, see n. 1238, 2385, 7097; that the memory-knowledges of the church were especially cultivated in Egypt, and that therefore by “Egypt” in the Word is signified memory-knowledge in both senses, n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6693, 6750, 7779, 7926; and as memory-truth and its good are the truth and good of the natural man, therefore by “Egypt” in the Word is also signified the natural, n. 4967, 5079, 5080, 5095, 5160, 5276, 5278, 5280, 5288, 5301, 6004, 6015, 6147, 6252.)

[10] From all this it is now evident that female and male calves were among the chief idols of Egypt, for the reason that female and male calves signified memory-truth and its good, which belong to the natural man, in like manner as does Egypt itself; so that “Egypt” and “a calf” had the same signification, wherefore it is said of Egypt in Jeremiah:

Egypt is a very beautiful she-calf; destruction is come out of the north. Also her hired men in the midst of her are like he-calves of the stall (Jeremiah 46:20-21);

a “she-calf” denotes the memory-truth of the natural man; the “hired men” who are “he-calves” denote those who do what is good for the sake of profit (n. 8002); thus “he-calves” denote such good as in itself is not good, but is the delight of the natural man separate from the spiritual. This is the delight in which were the sons of Jacob, being in itself idolatrous; and therefore they were permitted to make this known and testify it by the adoration of a calf (Exodus 32).

[11] This is also described in David:

They made a calf in Horeb, and bowed themselves to a molten image; and they changed their glory into the effigy of an ox that eateth the herb (Psalms 106:19-20);

by “making a calf in Horeb and bowing themselves to a molten image” is signified idolatrous worship, which is that of rites, statutes, judgments, and commandments, in the external form only; and not at the same time in the internal. (That that nation was in external things without anything internal, see n. 9320, 9373, 9377, 9380, 9382; and that therefore they were idolatrous in their hearts, n. 3732, 4208, 4281, 4825, 5998, 7401, 8301, 8871, 8882) By their “changing their glory into the effigy of an ox that eateth the herb” is signified that they estranged themselves from the internal things of the Word and of the church, and worshiped what is external, which is mere memory-knowledge devoid of life; for “glory” denotes what is internal of the Word and of the church (see the preface to Genesis 18; and n. 5922, 8267, 8427); “the effigy of an ox” denotes a semblance of good in the external form, for “an effigy” denotes a semblance, thus that which is devoid of life; and “an ox” denotes good in the natural, thus good in the external form (n. 2566, 2781, 9134); “to eat the herb” denotes to appropriate this to oneself as a mere matter of memory; for “to eat” denotes to appropriate (n. 3168, 3513, 3596, 4745); and “the herb” denotes memory-knowledge (n. 7571).

[12] As such things were signified by the “golden calf,” that was worshiped by the sons of Israel instead of Jehovah, therefore Moses proceeded with it in the following manner:

Your sin, the calf which ye made, I took, and burnt it with fire, and crushed it, grinding it well, until it was as fine as dust; and I cast the dust thereof into the brook that came down from the mountain (Deuteronomy 9:21).

No one knows why the golden calf was so dealt with, unless he knows what is signified by being “burned with fire,” “crushed,” “ground,” and “made as fine as dust;” and what by “the brook that came down from the mountain,” into which the dust was cast. There is here described the state of those who worship external things without anything internal; namely, that they are in the evils of the loves of self and of the world, and in the falsities thence derived, in respect to what is from the Divine, thus in respect to the Word. For the “fire” by which the calf was burned denotes the evil of the love of self and of the world (n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324, 7575); the “dust” into which it was crushed, denotes the consequent falsity confirmed from the sense of the letter of the Word; and the “brook from Mount Sinai” denotes truth Divine, thus the Word in the letter, for this comes down from it. For those who are in external things without anything internal explain the Word in favor of their own loves, and see therein earthly things, and nothing of heavenly things, like the Israelites and Jews of old, and also of this day.

[13] Similar things were also represented by the calves of Jeroboam in Bethel and in Dan (1 Kings 12:26, tothe end; 2 Kings 17:16), of which we read in Hosea:

They have made a king, but not by Me; they have made princes, and I knew it not; their silver and their gold have they made into idols, that they may be cut off. Thy calf, O Samaria, hath deserted, for this also is from Israel, the workman made it, and it is no God, for the calf of Samaria shall be broken in pieces (Hos. 8:4-6).

The subject here treated of is the perverted understanding and distorted unfolding of the Word by those who are in external things without anything internal; for they remain in the sense of the letter of the Word, which they wrest so as to favor their own loves and the principles taken from them.

[14] “Making a king, but not by Me; and making princes, and I knew it not” denotes to hatch truth and primary truths from their own light, and not from the Divine, for in the internal sense “a king” denotes truth (n. 1672, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148); and “princes” denote primary truths (n. 1482, 2089, 5044); “making their silver and their gold into idols” denotes to pervert the memory-knowledges of truth and good from the literal sense of the Word, in favor of their own cupidities, and still to worship them as holy, although, being from their own intelligence, they are devoid of life; for “silver” denotes the truth, and “gold” the good, that are from the Divine, thus that belong to the Word (n. 1551, 2954, 5658, 6914, 6917, 8932); and “idols” denote doctrinal things from man’s own intelligence which are worshiped as holy, and yet have no life in them (n. 8941) from which it is evident that by a “king” and “princes,” and also by “silver” and “gold,” are signified falsities from evil; for those things which are from man’s own are from evil, and consequently are falsities, although outwardly they appear like truths, because taken from the literal sense of the Word. From this it is evident what is signified by the “calf of Samaria which the workman made,” namely, good in the natural man and not at the same time in the spiritual man; thus that which is not good, because applied to evil. “The workman made it, and it is no God,” denotes that it is from man’s own, and not from the Divine; to be “broken in pieces” denotes to be dispersed.

[15] Similar things are meant by “calves” in Hosea:

They sin more and more, and make them a molten image of their silver, even idols in their own intelligence, wholly the work of the craftsmen; talking to them, sacrificing men, kissing calves (Hos. 13:2).

From all this it is now evident what is signified by a “calf,” and a “bullock,” in the following passages, in Isaiah:

The unicorns shall come down with them, and the bullocks with strong ones, and their land shall be drunken with blood, and their dust shall be made fat with fatness (Isaiah 34:7).

The defensed city is solitary, the habitation is abandoned and forsaken like a wilderness; there shall the calf feed, and there shall he lie down, and consume the branches thereof; the harvest thereof shall wither (Isaiah 27:10).

From the cry of Heshbon even unto Elealeh, even unto Jahaz, have they uttered their voice, from Zoar even unto Horonaim, a she-calf of three years old; for the waters of Nimrim also shall become desolations (Jeremiah 48:34).

My heart crieth out for Moab; her fugitives are even unto Zoar, a she-calf of three years old; for in the ascent of Luhith with weeping he shall go up (Isaiah 15:5).

Ephraim is a she-calf that is taught, that loveth to thresh (Hos. 10:11).

Rebuke the wild beast of the reed, the congregation of the strong ones, among the calves of the peoples, trampling under foot the fragments of silver; He hath scattered the peoples, they desire wars (Psalms 68:30).

[16] The subject here treated of is the arrogance of those who wish to enter from memory-knowledges into the mysteries of faith, and who are not willing to acknowledge anything but that which they themselves hatch therefrom. As they do not see anything from the light of heaven which is from the Lord, but only from the light of nature which is from man’s own, they seize on shadows instead of light, on fallacies instead of realities, and in general on falsity instead of truth. As they think insanely, because from the lowest things, they are called “the wild beast of the reed;” and as they reason with vehemence, they are called “the congregation of the strong ones;” and as they disperse the truths that are still remaining and scattered among the goods of those who are in the truths of the church, it is said of them that “they trample under foot the fragments of silver among the calves of the peoples,” and further that “they scatter the peoples,” that is, the church itself with its truths; the lust of attacking and destroying these truths is meant by “desiring wars.” From all this it is again evident that “calves” denote goods.

[17] In Zechariah 12:4 it is said, “I will smite every horse of the peoples with blindness;” and by the “horse of the peoples” are signified the intellectual things of truth with those who are of the church, because a “horse” denotes the understanding of truth (see n. 2761). But it is here said, “trampling under foot the fragments of silver, and “scattering the peoples among the calves of the peoples;” and by “trampling under foot” and “scattering” is signified to cast down and disperse (see n. 258). (By “silver” is signified truth, n. 1551, 2954, 5658, 6112, 6914, 6917, 7999, 8932; and by “peoples” those of the church who are in truths, n. 2928, 7207, therefore the truths of the church, n. 1259, 1260, 3295, 3581.) Thus by “the calves of the peoples” are signified the goods of the will with those who are of the church.

[18] Moreover, that “calves” signify goods, is evident in Jeremiah:

I will give the men that have transgressed My covenant, who have not established the words of the covenant which they have made before Me, of the calf which they cut in twain, that they might pass between the parts thereof; the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land, who have passed between the parts of the calf; I will even give them into the hand of their enemies, that their carcass may be for food to the bird of the heavens, and to the beast of the earth (Jeremiah 34:18-20).

No one can know what is meant by “the covenant of the calf,” and what by “passing between the parts thereof,” unless he knows what is signified by a “covenant,” by a “calf,” by its being “divided into two parts;” also what is signified by “the princes of Judah and of Jerusalem,” by “the eunuchs,” “the priests,” and “the people of the land.” It is evident that some heavenly secret is infolded. Nevertheless this secret can appear to the understanding when it is known that a “covenant” denotes conjunction, a “calf” good, a “calf cut in twain” good proceeding from the Lord on the one side, and good received by man on the other; and that “the princes of Judah and of Jerusalem, with the royal ministers and the priests, and the peoples of the land,” denote the truths and goods of the church from the Word; and that “to pass between the parts” denotes to conjoin. From all these things, when they are known, it is evident that the internal sense of these words is, that there was no conjunction of the good proceeding from the Lord with the good received by man through the Word, consequently through the truths and goods of the church with that nation; but that there was disjunction, for the reason that they were in external things without anything internal.

[19] The like was involved in the covenant of the calf with Abram, of which we read in the book of Genesis:

Jehovah said unto Abram, Take thee a she-calf of three years, and a she-goat of three years, and a ram of three years, and a turtle-dove, and a young pigeon. And he took him all these and divided them in the midst, and laid each part of it over against the other; and the birds he did not divide. And the fowls came down upon the bodies, and Abram drove them away. And it was when the sun was setting, that a deep sleep fell upon Abram, and behold a terror of great darkness falling upon him. And in that day Jehovah made a covenant with Abram (Genesis 15:9-12, 18).

“A terror of great darkness falling upon Abram” signified the state of the Jewish nation, in that they were in the greatest darkness in respect to the truths and goods of the church from the Word, because they were in external things without anything internal, and consequently were in idolatrous worship. For one who is in external things without anything internal is in idolatrous worship, because when he is in worship, his heart and soul are not in heaven, but in the world; and he does not worship the holy things of the Word from heavenly love, but from earthly love. This state of that nation is what is described in the prophet by “the covenant of a calf which they had cut into two parts,” and “between which they passed.”

878. And he put forth his hand and took her, and brought her in unto him into the ark. That this signifies his own power, and that he did what was good and thought what was true from himself, is evident from the signification of “hand” as being power, and thus here his own power from which he did these things. For to “put forth his hand and take the dove and bring her in to himself” is to apply and attribute to himself the truth meant by the “dove.” That by “hand” is signified power, also authority [potestas], and the derivative self-confidence, is evident from many passages in the Word, as in Isaiah:

I will visit upon the fruit of the greatness of heart of the king of Assyria, because he hath said, By the strength of my hand I have done it and by my wisdom, for I am intelligent (Isaiah 10:12-13),where “hand” manifestly denotes his own strength to which he attributed what he did, and this was the cause of the visitation upon him. Again:

Moab shall spread forth his hands in the midst of him, as he that swimmeth spreadeth forth his hands to swim, and he shall lay low his pride together with the cataracts of his hands (Isaiah 25:11); where “hands” denote man’s own power, from regarding himself as above others, thus from pride.

[2] Again:

Their inhabitants were short of hand, they were dismayed and put to shame (Isaiah 37:27);

“short of hand” meaning of no power. Again:

Shall the clay say to the potter, What makest thou? or thy work, He hath no hands? (Isaiah 45:9).

Here “he hath no hands” means that he has no power.

In Ezekiel:

The king shall mourn, and the prince shall be clothed with stupefaction, and the hands of the people of the land shall be troubled (Ezekiel 7:27),

where “hands” denote power.

In Micah:

Woe to them that devise iniquity, and work evil upon their beds; when the morning is light they practice it, because their hand is their god (Micah 2:1),

where “hand” denotes their own power in which they trust as their god.

In Zechariah:

Woe to the worthless shepherd that leaveth the flock; the sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened (Zechariah 11:17).

[3] Because “hands” signify powers, man’s evils and falsities are continually called in the Word “the works of his hands.” Evils are from the Own of man’s will, falsities are from the Own of his understanding. That this is the source of evils and falsities is evident enough from the nature of man’s Own, which is nothing but evil and falsity (as may be seen above, n. 39, 41, 141, 150, 154, 210, 215). As “hands” in general signify power, “hands” are many times in the Word attributed to Jehovah, or the Lord, and then by “hands” is understood in the internal sense Omnipotence, as in Isaiah:

Jehovah, Thy hand is lifted up (Isaiah 26:11),

denoting the Divine power. Again:

Jehovah stretched out His hand, all are consumed (Isaiah 31:3),

Concerning the work of My hands command ye Me; My hands have stretched out the heavens and all their army have I commanded (Isaiah 45:11-12),

denoting the Divine power. The regenerate are often called in the Word “the work of the hands of Jehovah.” In the same

Mine hand hath laid the foundation of the earth, and My right hand hath measured the heavens with the palm (Isaiah 48:13), where “hand” and “right hand” denote omnipotence.

[4] Again:

Is My hand shortened at all that it cannot redeem? or have I no power to deliver? (Isaiah 1:2),

denoting the Divine power.

In Jeremiah:

Thou hast made the heaven and the earth by Thy great power and by Thy stretched out arm; and didst bring forth Thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched-out arm (Jeremiah 32:17, 21),

denoting the Divine power; “power” being named in the seventeenth verse [Genesis 8:17], and “hand” in the twenty-first. That Israel was brought out of Egypt with “a strong hand and with a “stretched-out arm” is often said.

In Ezekiel:

Thus saith the Lord Jehovih, In the day when I chose Israel, and lifted up Mine hand unto the seed of the house of Jacob, and made My self known unto them in the land of Egypt; I lifted up Mine hand unto them, to bring them forth out of the land of Egypt (Ezekiel 20:5-6, 23).

In Moses: Israel saw the great hand which Jehovah executed upon the Egyptians (Exodus 14:31).

[5] That by “hand” is signified power is now plainly manifest from these passages. Indeed “hand” was so significant of power that it became also its representative, as is evident from the miracles that were done in Egypt, when Moses was commanded to stretch forth his rod, or hand, and so they were done; as in Exodus:

Moses stretched forth his rod toward heaven, and Jehovah rained hail upon the land of Egypt (Exodus 9:22-23);

Moses stretched forth his hand toward heaven, and there was a thick darkness (Exodus 10:21-22);

Moses stretched out his hand over the sea, and Jehovah made the sea dry land; and Moses stretched forth his hand over the sea, and the sea returned (Exodus 14:21, 27).

No one with mental capacity for right thinking can believe that there was any such power in the hand or rod of Moses, but because the lifting up and stretching forth of the hand signified the Divine power, it became a representative in the Jewish Church.

[6] It was similar when Joshua stretched out his javelin, as in Joshua:

And Jehovah said unto Joshua, Stretch out the javelin that is in thy hand toward Ai; for I will give it into thine hand; and Joshua stretched out the javelin that was in his hand toward the city, and they entered into the city and took it for Joshua drew not back his hand, wherewith he stretched out the javelin, until he had devoted all the inhabitants of Ai (Joshua 8:18, 26).From this it is also evident how the case is with the representatives that were the externals of the Jewish Church; and also how it is with the Word: that the things in its external sense do not appear to be representative of the Lord and His kingdom, as here the stretching forth of the hand, and likewise all the other things, which bear no appearance of being representative while the mind is fixed only on the historic details of the letter. It is evident also how far the Jews had fallen away from a true understanding of the Word and of the rites of the church, while making all worship consist in externals only, even to the extent of attributing power to the rod of Moses and the javelin of Joshua, when yet there was no more power in them than in wood. But because the omnipotence of the Lord was signified, and this was understood in heaven when they stretched forth their hand or rod, the signs and miracles followed.

[7] So too it was when Moses on the top of the hill held up his hands, and Joshua prevailed; and when he let down his hands, and Joshua was overcome; and therefore they stayed up his hands (Exodus 17:9-13). Thus it was that hands were laid upon those who were being consecrated, as on the Levites by the people (Numbers 8:9-10, 12), and on Joshua by Moses, when he was substituted in his place (Numbers 27:18, 23), in order that power might so be given. Hence also come the rites still observed of inauguration and benediction by the laying on of hands. To what extent the hand signified and represented power, is evident from what is said in the Word concerning Uzzah and Jeroboam. Concerning Uzzah it is said that he put forth (his hand) to the ark of God, and took hold of it, and therefore he died (2 Samuel 6:6-7). The “ark” represented the Lord, thus all that is holy and celestial. Uzzah’s putting forth (his hand) to the ark, represented man’s own power, or what is his own; and as this is profane, the word “hand” is understood, but is not expressed in the original, lest it should be perceived by the angels that such a profane thing had touched what is holy.

[8] And because Uzzah put it forth, he died. Concerning Jeroboam it is said: And it came to pass, when the king heard the saying of the man of God, which he cried against the altar, that Jeroboam put forth his hand from the altar, saying, Lay hold on him; and his hand which he put forth against him, dried up, so that he could not draw it back again to him; and he said unto the man of God, Intreat now the faces of Jehovah thy God, and pray for me, that my hand may be restored me again; and the man of God intreated the faces of Jehovah, and the king’s hand was restored him again, and became as it was before (1 Kings 13:4-6).

Here in like manner by “putting forth the hand” is signified man’s own power, or his Own, which is profane, and that it wished to violate what is holy by putting forth the hand against the man of God; wherefore the hand was dried up; but as Jeroboam was an idolater and therefore could not commit profanation, his hand was restored. That the “hand” signifies and represents power, is evident from the representatives in the world of spirits, where a naked arm sometimes comes into view, in which there is strength enough to crush one’s bones and squeeze their inmost marrow to nothing, causing such terror as to melt the heart; and in fact this strength is actually in it.