9942. And thou shalt checker the tunic of fine linen. That this signifies the inmost things of the spiritual kingdom that proceed from the truths of celestial love, is evident from the signification of Aaron’s garments in general, as being the spiritual kingdom joined to the celestial kingdom (see n. 9814), and as the tunic was the inmost of these garments, therefore by it are signified the inmost things of this kingdom (that “Aaron’s tunic” denotes the Divine truth in the spiritual kingdom that proceeds immediately from the Divine celestial, see n. 9826); and from the signification of “fine linen,” as being truth from a celestial origin (see n. 9469). Of this tunic it is said that it was to be checkered, and by what is checkered is meant the work of a weaver, and by “the work of a weaver” is signified that which is from the celestial (n. 9915); the word by which “checkering” is expressed in the original tongue, means also “weaving.”

[2] That this tunic was woven, or from the work of the weaver, is evident from what follows in the book of Exodus:

They made tunics of fine linen, the work of the weaver, for Aaron and his sons (Exodus 39:27).

That it was checkered, that is, woven, of fine linen, was for the reason that there might be represented that which proceeds immediately from the celestial, which is relatively as it were continuous; for the things which proceed from the celestial are like those which with man proceed from his will; for all things with man that belong to the understanding proceed from his will. Those things which proceed interiorly from the will are as it were continuous relatively to those which proceed exteriorly; and therefore among those things which proceed interiorly from the will there is especially the affection of truth; for all the affection of love in the understanding flows in from the man’s will. The case is similar in the heavens, where the celestial kingdom corresponds to the will of man, and the spiritual kingdom to his understanding (see n. 9835); and because the garments of Aaron represented the Lord’s spiritual kingdom joined to His celestial kingdom (n. 9814), therefore the tunic represented that which is inmost there, thus that which proceeds most closely from the celestial kingdom, for the tunic was the inmost garment. From this it is evident why the tunic was woven or checkered, and why it was of fine linen; for by “that which is woven” is signified that which is from the will, or from the celestial (n. 9915), and by “fine linen” is signified the truth which is from celestial love (n. 9469).

[3] The spiritual which is from the celestial is also signified in other parts of the Word by “tunics,” as by “the tunics of skin” which Jehovah God is said to have made for the man and his wife after they had eaten of the tree of knowledge (Genesis 3:20-21). That by these “tunics” is signified truth from a celestial origin, cannot be known unless these things are unfolded according to the internal sense; and therefore this shall be unfolded. By the man and his wife is there meant the celestial church, by the man himself as a husband is meant this church as to good, and by his wife this church as to truth. This truth and that good were the truth and good of the celestial church. But when this church had fallen, which took place by means of reasonings from memory-knowledges about truths Divine, and which is signified in the internal sense by the persuasion of the serpent, this first state after the fall of that celestial church is what is there described, and its truth is described by “the tunics of skin.”

[4] Be it known that by the creation of heaven and earth in the first chapter of Genesis, in the internal sense, is meant and described the new creation, or regeneration, of the man of the church at that time, thus the setting up of a celestial church; and that by the paradise are meant and described the wisdom and intelligence of that church, and by eating of the tree of knowledge its fall in consequence of reasoning from memory-knowledges about Divine things. That such is the meaning may be seen from what has been shown on this subject in the explications at those chapters. For all the things contained in the first chapters of Genesis are made up historical things, in the internal sense of which, as before said, are Divine things concerning the new creation or regeneration of the man of the celestial church. This method of writing was customary in the most ancient times, not only among those who were of the church, but also among those who were outside the church, as among the Arabians, Syrians, and Greeks, as is evident from the books of those times, both sacred and profane.

[5] In imitation of these books, because derived from them, the Song of Songs was written by Solomon; for this book is not a holy book, because it does not contain within it heavenly and Divine things in a series, as do the holy books. The book of Job also is a book of the Ancient Church. Mention is also made of holy books of the Ancient Church which are now lost, as in Moses (Numbers 21:14-15, 27, and following verses). The historical parts of these books were called “the Wars of Jehovah,” and their prophetical parts were called “the Enunciations” (see n. 2686, 2897). That in the historical parts of the books called “the Wars of Jehovah,” the style was of this nature, is clear from what has been taken from them and quoted by Moses. In this way their historical things approached a certain prophetic style, of such a nature that the things might be retained in the memory by little children and also by the simple. That the books named above were holy, is evident from what is quoted in verses 28-29, and 30 of the same chapter, when compared with what is found in Jeremiah 48:45-46, where there are similar expressions. That among people outside the church such a style was very much used at that time, and was almost the only style, is clear from the fables of those writers who were outside the church, in which they wrapped up moral things, or such as belong to the affections and life.

[6] In the historical things that were not made up, but were true, such as are those in the books of Moses after the first chapters of Genesis, and likewise in the books of Joshua, Judges, Samuel, and Kings, “tunics” also signified spiritual truth, and the good of truth, that proceed from celestial truth and good. (Be it known that spiritual truth and good are such as are the truth and good of the angels in the middle or second heaven; but that celestial truth and good are such as are the truth and good of the angels in the third or inmost heaven, see the places cited in n. 9277.) It is recorded in the books of Moses that Israel the father gave to Joseph his son a tunic of various colors, and that on account of this his brethren were indignant, and afterward stripped it off and dipped it in blood and sent it so to their father (Genesis 37:3, 23, 31-33). These were true historicals, and as these in like manner contained within them, or in the internal sense, holy things of heaven and the church, thus Divine things, therefore by that “tunic of various colors” was signified the state of good and truth which Joseph represented, which was a state of spiritual truth and good that proceed from the celestial (see n. 3971, 4286, 4592, 4963, 5249, 5307, 5584, 5869, 5877, 6417, 6526, 9671). For all the sons of Jacob represented in their order such things as belong to heaven and the church (n. 3858, 3926, 4060, 4603, 6335, 6337, 6397, 6640, 7836, 7891, 7996); but in this case they represented the opposite things.

[7] As all things contained in the books of the Word, both the historical and prophetical, are representative and significative of Divine celestial and spiritual things, therefore the affection of this truth is described by the “king’s daughter,” and the truth itself by her “garments,” in David:

The king’s daughter is among Thy precious ones; at Thy right hand doth stand the queen in the best gold of Ophir. The daughter of Tyre shall bring an offering; the rich of the people shall entreat Thy faces. The king’s daughter is all glorious within; thy ¹ clothing (thy ¹ tunic) is of weavings (or checkering) of gold. She shall be brought to the king in broidered work (Psalms 45:9, 12-14).

(That a “daughter” in general signifies the affection of spiritual truth and good, thus also the church, see n. 2362, 3024, 3963, 9055; and that a “king,” when said of the Lord, signifies Divine truth, n. 2015, 2069, 3009, 4581, 4966, 5068, 6148.) From this it is evident that all those things which are related in this psalm about the king’s daughter signify such things as belong to the affection of truth and good from the Lord in the church. Its being said that “the daughter of Tyre shall bring an offering,” signifies the knowledges of good and truth (that “Tyre” signifies these, see n. 1201); in like manner “the rich of the people,” for by “riches” in the spiritual sense nothing else is meant than the knowledges of good and truth (n. 1694, 4508). From this it is evident what is signified by “the king’s daughter being glorious within,” and that “her clothing was of the weavings of gold;” for by her “clothing” is meant a tunic, as is evident from the signification of this word in the original tongue, where it signifies the garment next the body. That it means a tunic is evident in John 19:23-24, where the Lord’s tunic is described, which in David (Psalms 22:18) is called, by the same word, “clothing.” So in the second book of Samuel (13:18), it is said that the king’s daughters were clad in tunics of divers colors (of which below). By “the weavings of gold” in David the like is meant as by “the checkerings of the tunic of Aaron,” the same word being used in the original tongue. (What is meant by the “broidered work” in which she was to be brought to the king, see n. 9688.)

[8] As such things were represented by the king’s daughter and by her garment, or tunic, therefore a king’s daughters were at that time clothed in this manner, as is evident in the second book of Samuel:

There was upon Tamar a tunic of divers colors; for with such wraps were the king’s daughters clothed (2 Samuel 13:18).

[9] Now as spiritual goods and truths were represented by tunics, it can be seen what is signified by “Aaron’s tunic,” also what by “the tunics of his sons,” which are spoken of in the following verse of the present chapter, where it is said that “for Aaron’s sons they should make tunics, belts, and tiaras, for glory and for comeliness.” And as their tunics represented these holy things, it was said that Nadab and Abihu the sons of Aaron, who were burnt by fire from heaven, because they offered incense from strange fire, were brought forth outside the camp in their tunics (Leviticus 10:1-5); for by “strange fire” is signified love from some other source than what is celestial, for in the Word “holy fire” denotes celestial or Divine love (n. 6832, 6834, 6849, 7324, 9434). Consequently the spiritual goods and truths signified by their “tunics” were defiled, and therefore they were brought forth outside the camp in their tunics.

[10] The like is also signified by “tunic” in Micah:

My people holds as an enemy by reason of a garment; ye strip the tunic from off them that pass by securely (Micah 2:8);

in this passage “tunic” is expressed in the original tongue by another word, which, however, signifies spiritual truth and good; “stripping the tunic from off them that pass by securely” denotes to deprive of their spiritual truths those who live in simple good; “to hold anyone as an enemy by reason of a garment” denotes to do evil to them on account of the truth which they think, when yet no one is to be injured on account of what he believes to be true, provided he is in good (n. 1798, 1799, 1834, 1844).

[11] From all this it can now be seen what is signified by a “tunic” in Matthew:

Jesus said, Swear not at all; neither by the heaven, nor by the earth, nor by Jerusalem, nor by the head. Let your discourse be, Yea, yea; Nay, nay. Whatsoever is beyond these is from evil. If any man would drag thee to the law, and take away thy tunic, let him have thy cloak also (Matthew 5:34-37, 40).

he who does not know what is the state of the angels in the Lord’s celestial kingdom, cannot possibly know what these words of the Lord involve; for the subject here treated of is the state of good and truth with those who are in the Lord’s celestial kingdom, with whom all truth is imprinted on the heart. For from the good of love to the Lord they know all truth, insomuch that they never reason about it, as is done in the spiritual kingdom; and therefore when truths are being spoken of, they only say, Yea, yea, or Nay, nay; and they do not even mention faith there. (Concerning their state see the places cited in n. 9277.) From this then it is evident what is signified by the injunction “swear not at all;” for by “swearing” is signified to confirm truths (n. 3375, 9166), which is done in the spiritual kingdom by means of the rational, and memory-knowledges from the Word. By “dragging to the law, and desiring to take away the tunic,” is meant to debate about truths, and to wish to persuade that they are not true; a “tunic” denotes truth from what is celestial; for the celestial leave to everyone his truth without further reasoning.

[12] By a “tunic” is signified the truth from what is celestial in another passage also in Matthew:

Jesus sent the twelve to preach the kingdom of the heavens, saying that they should not possess gold, nor silver, nor brass in their girdles; nor a scrip for the journey; neither two tunics, nor shoes, nor staves (Matthew 10:5, 7, 9-10).

By these words was represented that those who are in goods and truths from the Lord possess nothing of good and truth from themselves, but that they have all truth and good from the Lord. For by the twelve disciples were represented all who are in goods and truths from the Lord, and in the abstract sense all goods of love and truths of faith from the Lord (n. 3488, 3858, 6397). Goods and truths from self, and not from the Lord, are signified by “possessing gold, silver, and brass in the girdles,” and by a “scrip;” but truths and goods from the Lord are signified by “a tunic, shoe, and staff;” by “the tunic,” interior truth, or truth from the celestial; by “the shoe,” exterior truth, or truth in the natural (n. 1748, 6844); and by “the staff,” the power of truth (n. 4876, 4936, 6947, 7011, 7026). But by “two tunics,” “two pairs of shoes,” and “two staves,” are signified truths and their powers from both the Lord and self. That they were allowed to have one tunic, one pair of shoes, and one staff, is evident in Mark 6:8-9, and in Luke 9:2-3.

[13] When it is known from these examples what is signified by a “tunic,” it is manifest what is signified by “the Lord’s tunic,” of which we read in John:

They took the garments, and made four parts, to every soldier a part, and the tunic; and the tunic was without seam, woven from the top throughout. They said, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled which saith, They divided My garments among them, and upon My tunic did they cast a lot. These things the soldiers did (John 19:23-24; also Psalms 22:18).

Who cannot see, if he thinks from reason at all enlightened, that these proceedings signified Divine things, and that otherwise they would not have been foretold by David? But what they signify cannot be known without the internal sense, thus without knowledge therefrom as to what is signified by “garments;” by “casting lots” upon, or “dividing” them; by a “tunic;” and by its being “without seam,” that is, woven throughout; and by “soldiers.” From the internal sense it is plain that by “garments” are signified truths, and by “the Lord’s garments,” Divine truths; by “casting a lot,” and “dividing” them is meant to pull these truths asunder and disperse them (n. 9093); by the “tunic” is signified Divine spiritual truth from the Divine celestial, the like as by “Aaron’s tunic,” because Aaron represented the Lord; so also by its being “without seam,” and “woven from the top throughout,” the like is signified as by the “checkered,” or woven, “work,” in Aaron’s tunic. That the tunic was not divided signified that the Divine spiritual truth which proceeds most nearly from Divine celestial truth could not be dispersed, because this truth is the internal truth of the Word, such as is with the angels in heaven.

[14] Its being said that “the soldiers did this,” signifies that it was done by those who should fight for truths, thus by the Jews themselves, with whom was the Word, and who nevertheless were of such a nature that they dispersed it. For they had the Word, and yet they were not willing to know from it that the Lord was the Messiah and the Son of God who was to come, nor anything internal of the Word, but only what is external; which they also wrested to their loves, which were the loves of self and of the world, thus to favor the lusts which spring from these loves. These things were signified by “the dividing of the Lord’s garments;” for whatever they did to the Lord represented the state of Divine truth and Divine good among them at that time; thus that they treated Divine truths in the same way as they treated Him. (That the Lord while in the world was the Divine truth itself, see the places cited in n. 9199, 9315.)

Note a piè di pagina:

4592. And his father called him Benjamin. That this signifies the quality of the spiritual of the celestial, is evident from the representation of Benjamin, as being the spiritual of the celestial. What this is was explained above (see n. 4585), namely, that it is the intermediate which exists between the spiritual and the celestial, or between the spiritual man and the celestial man. In the original language “Benjamin” means “the son of the right hand;” and by a “son of the right hand” is signified spiritual truth which is from celestial good and the consequent power, for good has power by means of truth (n. 3563). A “son” is truth (see n. 489, 491, 533, 1147, 2623, 3373), and the “hand” is power (n. 878, 3091, 3563); hence the “right hand” is the highest power. Hence it is evident what is signified by “sitting at the right hand of God,” namely, a state of power by virtue of the truth which is from good (n. 3387), which when predicated of the Lord is omnipotence, and also the Divine truth which proceeds from the Lord’s Divine good (as in Psalms 110:1; Matthew 22:44; 26:63-64; Mark 14:61-62; 16:19; Luke 22:69); and whereas it denotes Divine power - that is, omnipotence - it is therefore said, “at the right hand of the power” (or virtue) “of God.”

[2] It is manifest from this what in the genuine sense is signified by “Benjamin,” namely, the spiritual truth which is from the celestial good which is “Joseph.” Both together therefore are that intermediate which as before said is between the spiritual man and the celestial man (n. 4585). But this good and this truth are distinct from the celestial which is represented by “Judah,” and the spiritual which is represented by “Israel,” of which the former is higher or more interior, and the latter is lower or more external, for as before said they are an intermediate. But no one can have an idea of the good which is represented by Joseph, and of the truth which is represented by Benjamin, except the man who is enlightened by the light of heaven. The angels have a clear idea of them, because all the ideas of their thought are from the light of heaven which is from the Lord, in which they see and perceive illimitable things which man cannot possibly comprehend, still less utter. As an illustration take the following.

[3] All men whatever are born natural, with the power of becoming either celestial or spiritual; but the Lord alone was born spiritual celestial, and for this reason He was born at Bethlehem, where is the boundary of the land of Benjamin, for by “Bethlehem” is signified the spiritual of the celestial, and by Benjamin is represented the spiritual of the celestial. The reason why the Lord alone was born spiritual celestial is that the Divine was in Him. These things cannot possibly be comprehended by anyone who is not in the light of heaven; for he who is in the light of the world, and has his perception therefrom, scarcely knows what truth is and what good is, still less what it is to ascend through degrees to the interior things of truth and good; thus he is in complete ignorance of those innumerable things of truth and good in every degree which are manifest before the angels as in noonday light. Hence it is evident of what nature is the wisdom of angels relatively to that of men.

[4] There are six names which frequently occur in the prophets where the church is treated of, namely, “Judah,” “Joseph,” “Benjamin,” “Ephraim,” “Israel,” and “Jacob.” He who does not know what of the good and truth of the church is meant by each one of these in the internal sense cannot possibly know anything of the Divine arcana of the Word there. Nor can he know what of the church is meant, unless he knows what the celestial is which is “Judah,” what the celestial of the spiritual is which is “Joseph,” what the spiritual of the celestial is which is “Benjamin,” what the intellectual of the church is which is “Ephraim,” what the internal spiritual is which is “Israel,” and what the external spiritual is which is “Jacob.”

[5] As regards Benjamin specifically, as he represents the spiritual of the celestial, and Joseph the celestial of the spiritual, and thus both together the intermediate between the celestial and the spiritual man, and as they are consequently most closely conjoined, therefore also their conjunction is described in the history of Joseph as follows:

Joseph told his brethren that they must bring their youngest brother, lest they should die (Genesis 42:20).

When they returned with Benjamin, and Joseph saw Benjamin his brother, he said, Is this your youngest brother? And he said, God be gracious unto thee, my son. And Joseph made haste, for his bowels did yearn toward his brother; and he sought where to weep, and he therefore entered into his chamber, and wept there (Genesis 43:29-30).

He multiplied Benjamin’s portion fivefold above the portions of them all (Genesis 43:34).

After he had made himself known to his brethren, he fell upon his brother Benjamin’s necks and wept; and Benjamin wept upon his necks (Genesis 45:14).

He gave changes of garments to them all, but to Benjamin he gave three hundred pieces of silver, and five changes of garments (Genesis 45:22).

[6] From all this it is evident that Joseph and Benjamin were most closely conjoined, not because they were of one mother, but because by them is represented the spiritual conjunction which exists between the good which is “Joseph” and the truth which is “Benjamin,” and because both are intermediate between the celestial and the spiritual man. For this reason Joseph could not be conjoined with his brethren, nor with his father, except by means of Benjamin, for without an intermediate no conjunction is possible, and this was the reason why Joseph did not reveal himself sooner.

[7] Moreover, by “Benjamin” in other parts of the Word, especially the prophetic, is signified the spiritual truth which is of the church, as in the prophecy of Moses concerning the sons of Israel:

To Benjamin he said, The beloved of Jehovah, He shall dwell confidently upon him, covering upon him all the day, and He shall dwell between his shoulders (Deuteronomy 33:12);

“the beloved of Jehovah” is spiritual truth which is from celestial good; it is said of this good that it “dwells confidently” with that truth, “covers it the whole day,” and also “dwells between its shoulders,” for in the internal sense the “shoulders” denote all power (n. 1085), and good has all its power by means of truth (n. 3563).

[8] In Jeremiah:

Flee ye sons of Benjamin out of the midst of Jerusalem, and sounding sound with the trumpet, and take up a prophecy upon the house of the vineyard; for evil looks forth from the north, and a great shattering (Jeremiah 6:1);

“the sons of Benjamin” denote spiritual truth from the celestial; “Jerusalem” denotes the spiritual church; the “house of the vineyard,” or “Bethhaccherem,” the same; the “evil out of the north,” man’s sensuous and the derivative memory-knowledge. Again:

It shall come to pass if ye hallow the sabbath day they shall enter in from the cities of Judah, and from the circuits of Jerusalem, and from the land of Benjamin, and from the plain, and from the mountain, and from the south, offering burnt-offering and sacrifice, and meat-offering, and frankincense, and offering thanksgiving, unto the house of Jehovah (Jeremiah 17:24, 26).

[9] And again elsewhere:

In the cities of the mountain, in the cities of the plain, in the cities of the south, and in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, shall the flocks yet pass over beside the hands of him that numbereth them (Jeremiah 33:13);

here also the “land of Benjamin” denotes the spiritual truth of the church; for all the things of the church, from the first degree to the last, are signified by the “cities of Judah,” the “circuits of Jerusalem,” the “land of Benjamin,” the “plain,” the “mountain,” and the “south.”

[10] In Hosea:

Sound ye with the horn in Gibeah, with the trumpet in Ramah, shout ye Bethaven, after thee Benjamin, Ephraim shall become solitudes in the day of rebuke (Hos. 5:8-9);

“Gibeah,” “Ramah,” and “Bethaven” denote the things of that spiritual truth from the celestial which is “Benjamin,” for Gibeah was in Benjamin (Judges 19:14), and Ramah also (Josh. 18:25), and likewise Bethaven (Josh. 18:12); “to sound with the horn and with the trumpet,” and “to shout,” denote to announce that the intellectual of the church, which is “Ephraim,” is made desolate.

[11] In Obadiah:

The house of Jacob shall become a fire, and the house of Joseph a flame, the house of Esau for stubble; and they of the south shall inherit the mountain of Esau, and those who are in the plain the Philistines; and they shall inherit the field of Ephraim, and the field of Samaria; and Benjamin, Gilead (Obad. 1:18-19).

That names signify things is very evident here, as in other places, for unless it is known what is signified by the “house of Jacob,” the “house of Joseph,” the “house of Esau,” the “mountain of Esau,” the “Philistines,” the “field of Ephraim,” the “field of Samaria,” “Benjamin,” and “Gilead,” and moreover what by “them of the south,” by a “house,” a “plain,” a “mountain,” and a “field,” nothing here can possibly be comprehended; nor were the things done that are here historically related. But the man who knows what each expression involves, will find heavenly arcana therein. Here also “Benjamin” is the spiritual from the celestial.

[12] In like manner these words in Zechariah:

Jehovah shall be king upon the whole earth; in that day there shall be one Jehovah, and His name one; the whole earth shall encompass as a plain from Gibeah even to Rimmon, and she shall dwell under herself thence from Benjamin’s gate even unto the place of the first gate, even unto the gate of the corners, and from the tower of Hananeel even unto the king’s wine presses (Zech. 14:9-10).

So in David:

Give ear, O Shepherd, Thou that leadest Joseph like a flock, Thou that sittest upon the cherubim; before Ephraim, and Benjamin, and Manasseh, stir up Thy power, and come to save us (Psalms 80:1-2).

So in the prophecy of Deborah and Barak:

Jehovah shall rule for me among the mighty; out of Ephraim whose root is in Amalek, after thee Benjamin in thy peoples, out of Machir shall come down lawgivers, and out of Zebulun they that draw the scepter of the scribe (Judges 5:13-14).

[13] In John:

I heard the number of the sealed, a hundred and forty-four thousand sealed out of every tribe of Israel; of the tribe of Zebulun were sealed twelve thousand, of the tribe of Joseph were sealed twelve thousand, of the tribe of Benjamin were sealed twelve thousand (Revelation 7:4, 8); where by the “tribes of Israel” are signified those who are in goods and truths, and therefore in the Lord’s kingdom; for “tribes” and “twelve,” or what is the same, “twelve thousand,” are all things of love and faith, or all things of good and truth (n. 577, 2089, 2129, 2130, 3272, 3858, 3913, 3926, 3939, 4060). These things are here distributed into four classes, the last of which is the twelve thousand sealed of Zebulun, and of Joseph, and of Benjamin, because by the tribe of Zebulun is signified the heavenly marriage (n. 3960, 3961), in which is heaven, thus in which are all things; “Joseph” here is the celestial of the spiritual, or the good of truth; and “Benjamin” is the truth of this good, or the spiritual of the celestial. This is the conjugial in heaven, and therefore these are named last.

[14] As Benjamin represented the spiritual of the celestial in the church, or the truth of good, which is the intermediate between celestial good and spiritual truth, therefore Jerusalem fell as an inheritance to the sons of Benjamin; for before Zion was built there, “Jerusalem” signified the church in general. (That Jerusalem fell to Benjamin may be seen in Joshua 18:28; and also in Judges 1:21)