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Arcana Coelestia#9373

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9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.

  
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Arcana Coelestia#9212

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9212. If taking a pledge thou shalt take in pledge thy companion’s garment. That hereby is signified, if memory-truths be separated through fallacies derived from the things of sense, is evident from the signification of “taking a pledge,” as being to receive a token for goods that have been communicated; for a pledge is a token for goods that are lent. When spiritual things are understood in the place of these, to communicate goods means to instruct in truths, and a token or pledge then means sensuous truth; for by the “garment” mentioned here as given in pledge, is signified the ultimate of the natural, which is the sensuous. As this abounds in fallacies, and fallacies extinguish truths, therefore by “taking thy companion’s garment in pledge” is signified the separation of truths by fallacies derived from the things of sense. That these things are signified, is evident from the series of the things as they follow in the internal sense.

[2] By a “garment” in general is signified all that which clothes something else, thus whatever is relatively exterior. Consequently the external or natural man is called a “garment” relatively to the internal or spiritual man. In like manner truth is called a “garment” relatively to good, because truth clothes good; so likewise is memory-truth relatively to the truth of faith, which is of the internal man. The sensuous, which is the ultimate of life with man, is a “garment” relatively to memory-truth. (That “garments” denote lower things which cover higher ones, or what is the same, exterior things which cover interior ones, see n. 2576, 5248; in general that they denote truths, n. 4545, 4763, 5319, 5954, 6914, 6917, 9093; that they denote memory-truths, n. 6918; also sensuous truths, n. 9158; and that the sensuous is the ultimate of life with man, n. 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and is in fallacies, n. 5084, 5089, 6201, 6948, 6949, 7442)

[3] That “garments” denote truths, originates from the representatives in the other life, where angels and spirits appear clothed in garments according to the states of faith or of truth in which they are; and their garments vary according to the changes of this state. Those who are in genuine truth appear clothed in white garments, and those who are in truths derived from good in shining garments; but those who are solely in good, as are the angels of the inmost heaven, who are called celestial, appear without clothing. From this then it is that garments denote truths, and that by “garments” in the Word are signified truths, as can be seen from the passages before quoted, to which may be added the following from the Evangelists.

[4] In Matthew:

When Jesus was transfigured, His face did shine as the sun, and His garments became as the light (Matthew 17:2);

by “the face” in the Word are signified the interiors, especially the affections (n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849); and by “the face of God,” good itself (n. 222, 223, 5585); by “the sun” is signified the Divine love (n. 2441, 2495, 3636, 3643, 4060, 4321, 4696, 7083, 8644). From this it is evident what is signified by “the face of the Lord shining as the sun,” namely, that His interiors were the good of the Divine love. That “His garments became as the light” signifies the Divine truth proceeding from Him, which in heaven also appears as light (n. 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644).

[5] Again:

When Jesus drew nigh unto Jerusalem they brought the ass, and the colt, and put on them their garments, and set Him thereon. And a very great multitude spread their garments in the way; but others cut branches from the trees, and strewed them in the way (Matthew 21:1, 21:7-8);

to ride on an ass and her colt was a representative of the highest judge and king (see n. 2781), as is also evident from what goes before in verse 5: Tell ye the daughter of Zion, Behold thy King cometh unto thee, meek, and sitting upon an ass and upon a colt, the son of a beast of burden (Matthew 21:5; see also Mark 11:1-11; Luke 19:28-40;John 12:12-15). In Zechariah 9:9it is said of the Lord that He “was riding upon an ass, even upon a young ass, the son of she-asses,” and He is there called a “King;” and it is added that “His dominion shall be from sea even to sea, and from the river even to the ends of the earth.” That the highest judge rode upon a she-ass, and his sons upon young asses, may be seen inJudges 5:9-10; 10:3-4; 12:14; and that the king rode upon a she-mule, and the sons of the king upon mules, in 1 Kings 1:33, 1 Kings 1:38, 1 Kings 1:44-45, and in 2 Samuel 13:29.

[6] By the disciples putting their garments on the ass and her colt, was represented that truths in the whole complex were submitted to the Lord as the Highest Judge and King; for the disciples represented the church of the Lord in respect to its truths and goods (n. 2129, 3488, 3858, 6397), and their garments represented the truths themselves (n. 4545, 4763, 5319, 5954, 6914, 6917, 9093) The like was represented by the multitude strewing their garments in the way, and also branches of trees. The reason why they strewed them in the way was that by “a way” is signified the truth whereby the man of the church is led (n. 627, 2333, 3477). The reason why they strewed branches of trees, was that trees signified the perceptions and also the knowledges of truth and good (n. 2682, 2722, 2972, 4552, 7692), consequently “the branches” denote the truths themselves. This was done also in conformity with a customary rite; for when the highest judges and kings rode in their solemn procession, the princes of the people then put their garments on the asses and mules, and the people themselves strewed their garments on the way, or in their place the branches of trees; for the judicial function in heaven is the Divine truth from the Divine good, and the regal one is the Divine truth (n. 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148).

[7] In Luke:

No man addeth a piece of a new garment to an old garment; for so he rendeth the new, and the piece from the new doth not agree with the old (Luke 5:36).

The Lord used this similitude to describe the truth of the new church and the truth of the old church, for the “garment” denotes truth. To “sew” or “add” one to the other denotes to destroy both; for the truth of the new church is interior truth, thus is truth for the internal man; but the truth of the old church is exterior truth, thus is for the external man. In the latter truth was the Jewish Church, for by means of external things this church represented internal ones; whereas the church at this day is in the internal truths which had been represented; for the Lord revealed these truths. That these truths do not agree with external truths so as to be together with them, is signified by the above words of the Lord. From this also it is evident that a “garment” signifies the truth of the church.

[8] In John:

Jesus said unto Peter, Verily, verily, I say unto thee, When thou wast a boy, thou girdedst thy loins, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hand, and another shall gird thy loins, and lead thee whither thou wouldest not (John 21:18);

he who does not know the internal sense of the Word, cannot know what these words involve. That they contain arcana is very evident. In the internal sense by “Peter” is signified the faith of the church (see the preface to Genesis 18 and 2 2760. 3750, 6000, 6073, 6344). Thus by “Peter when a boy” is signified the faith of the church such as it is in its beginning; and by “Peter when old,” the faith of the church such as it is at its end. From this it is evident what is signified by the words, “when thou wast a boy, thou girdedst thy loins, and walkedst whither thou wouldest,” namely, that the faith of the church in its beginning is the faith of truth from good, thus the faith of charity toward the neighbor and of love to the Lord, and that then the man of the church does good from freedom, because from the Lord; for “the loins” denote the goods of love (n. 3021, 3294, 4280, 4575, 5050-5062), consequently “to gird the loins” denotes to clothe good with truths; “walking” denotes living (n. 519, 1794, 8417, 8420); thus “walking whither one would” denotes living in freedom, for those live in freedom, or act from freedom, who are in faith from love to the Lord and charity toward the neighbor, because they are led by the the Lord, (n. 892, 905, 2870-2893, 6325, 9096). “When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thy loins, and lead thee whither thou wouldest not,” signifies that at the end of the church there will be no faith, and then falsities of evil from the loves of self and the world will take its place, and will reduce it to bondage. This is the secret which lies hidden in these words of the Lord, and which can be seen only from their internal sense. From this it is again evident in what manner the Lord spoke, namely, that in every detail there was an internal sense, to the intent that by means of the Word heaven might be conjoined with the world; for without the Word there is no conjunction, that is, without revealed Divine truth; and if there is no conjunction, the human race perishes.

  
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Arcana Coelestia#6343

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6343. Thou art my strength. That this signifies power in good by means of faith, is evident from the representation of Reuben, who here is “thou,” as being faith in the understanding (see n. 6342); and from the signification of “strength,” as being the power that is in good. As regards power, namely, the power of thinking and willing, of perceiving, of doing what is good, of believing, and of dissipating falsities and evils, it is all from good through truth; good is the principal, and truth is only the instrumental (see n. 3563, 4931, 5623). That there is signified the power that is in good, is because “strength” signifies this power, whereas “forces” signify the power of truth; hence it is that by “the beginning of my forces,” as presently follows, is signified the first power in truth; for the word by which “forces” are expressed in the original, is in the Word predicated of truth; but the word by which “strength” is expressed, is predicated of good.

[2] That the Word is holy, and in its interiors most holy, is very evident from the fact that in every detail of the Word there is the heavenly marriage, that is, the marriage of good and truth, thus heaven; and that in every detail of the inmost sense there is the marriage of the Lord’s Divine Human with His kingdom and church; nay, in the supreme sense there is the union of the Divine Itself and the Divine Human in the Lord. These most holy things are in every detail of the Word-a manifest proof that the Word has descended from the Divine. That this is so may be seen from the fact that where mention is made of good, mention is made of truth also; and where the internal is spoken of, the external also is spoken of. There are also words which constantly signify good, and words which constantly signify truth, and words which signify both good and truth; and if they do not signify them, still they are predicated of them, or involve them. From the predication and signification of these words it is plain that, as before said, in every detail there is the marriage of good and truth, that is, the heavenly marriage, and in the inmost and supreme sense the Divine marriage which is in the Lord, thus the Lord Himself.

[3] This appears everywhere, but not evidently except in passages where there are repetitions of the same thing, with only a change of words, as in this chapter, where it is said of Reuben, “Thou art my strength, and the beginning of my forces;” also, “excellent in eminence, and excellent in power.” Here “strength” relates to good, and “forces” to truth; and “excellent in eminence” to truth, and “excellent in power” to good. So in the following verse, of Reuben: “Thou wentest up on thy father’s bed; then thou profanedst it; he went up on my couch.” So in what follows with respect to Simeon and Levi: “Cursed be their anger, for it was vehement, and their wrath, for it was hard; I will divide them in Jacob, and scatter them in Israel” (verse 7); where “anger” signifies a turning away from good, and “wrath” a turning away from truth; and “Jacob” is the external of the church, and “Israel” is its internal. Also with respect to Judah: “Thy brethren shall celebrate thee; thy father’s sons shall bow down to thee” (verse 8). Again: “He binds his young ass unto the vine, and his ass’s colt unto the choice vine; he washes his clothing in wine, and his covering in the blood of grapes” (verse 11). With respect to Zebulun: “He shall dwell at the haven of the seas, and he shall be at the haven of ships” (verse 13). With respect to Dan: “He shall be a serpent upon the way, an arrow-snake upon the path” (verse 17).

[4] Like things frequently occur in the Psalms and in the prophets, as in Isaiah:

Babel shall not be inhabited to eternity, neither shall it be inhabited even to generation and generation. Her time is near, and it shall come, and her days shall not be prolonged” (Isaiah 13:20, 22).

Seek ye from above in the book of Jehovah, and read ye; no one of these shall be missing, the one shall not long for the other; for with the mouth He hath commanded, and His spirit it hath gathered them. And the same hath cast the lot for them, and the hand hath distributed to them by rule. They shall possess it even eternally, to generation and generation shall they dwell therein” (Isaiah 34:16-17);

and so in a thousand other passages. He who does not know that the expressions in the Word are significative of spiritual and celestial things, and that some are said of good, and some of truth, cannot but believe that such expressions are mere repetitions, said merely to fill up, and therefore in themselves useless; and from this it is that they who think wrongly about the Word, regard such expressions as ground for contempt; when yet the veriest Divine things are stored therein, namely, the heavenly marriage, which is heaven itself; and the Divine marriage, which is the Lord Himself. This sense is the “glory” in which the Lord is, and the literal sense is the “cloud” in which is this glory (Matthew 24:30; Luke 21:27 nesis 18, and also n. 5922)

  
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