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.

9093. And they shall divide the silver of it. That this signifies that the truth thereof shall be dissipated, is evident from the signification of “dividing,” as being to banish and dissipate (see n. 6360, 6361); and from the signification of “silver,” as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999). That “to divide” denotes to dissipate, is because if those things which have been associated together are divided, they are also scattered, as he who divides his mind destroys it. For the mind of man is an association of two parts, one part being called the understanding, the other the will. He who divides these two parts scatters the things which belong to one part, for one part must live from the other; consequently the other also perishes. It is the same with him who divides truth from good, or what is the same, faith from charity. He who does this destroys both. In a word, all things which ought to be united in a one, if divided perish.

[2] This division is meant by the Lord’s words in Luke:

No one can serve two masters; for either he will hate the one, and love the other; or else he will prefer the one, and despise the other. Ye cannot serve God and mammon (Luke 16:13).

That is, by faith serve the Lord, and by love the world; thus acknowledge truth, and do evil. He who does this has a divided mind, from which comes its destruction. From all this it is evident whence it is that “to divide” denotes to dissipate; as is also evident in Matthew:

The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall divide him, and appoint him his portion with the hypocrites (Matthew 24:50-51); where “to divide” denotes to separate and remove from goods and truths (n. 4424), thus to dissipate.

[3] In Moses:

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 (Genesis 49:7); where Israel speaks prophetically of Simeon and Levi. By Simeon and Leviticus are there represented those who are in faith separate from charity (n. 6352), by Jacob and Israel the church external and internal, and also the external and internal man (n. 4286, 4598, 5973, 6360, 6361). “To divide them in Jacob” denotes to expel them from the external church; and “to scatter them in Israel” denotes from the internal church; thus to dissipate the goods and the truths of the church appertaining to them.

[4] That “dividing” has this signification is also plain from the words written on the wall when Belshazzar king of Babel, together with his lords, his wives, and his concubines, drank wine from the vessels of gold and of silver which belonged to the temple that was at Jerusalem. The writing was:

Numbered, numbered, weighed, and divided (Daniel 5:2-4, 25-28); where “divided” means separated from the kingdom. In this passage it is plain how all things were at that time representative. In it is described the profanation of good and truth, which is signified by “Babel” (that Babel” denotes profanation, see n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); “vessels of gold and of silver” denote the goods of love and the truths of faith from the the Lord, (n. 1551, 1552, 5658, 6914, 6917). Profanation is signified by “drinking therefrom, and at the same time praising the gods of gold, of silver, of brass, of iron, of wood, and of stone,” as we read in the fourth verse of the chapter, which denote evils and falsities in a series (n. 4402, 4544, 7873, 8941). By the “temple at Jerusalem” from which the vessels came, is signified in the supreme sense the Lord, in the representative sense His kingdom and church (n. 3720). The kingdom of Belshazzar being “divided” signified the dissipation of good and truth, and he himself being “slain that night” signified the loss of the life of truth and good, thus damnation; for “to be divided” denotes to be dissipated; “a king” denotes the truth of good (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); the like is signified by “kingdom” (n. 1672, 2547, 4691); “to be slain” denotes to be deprived of the life of truth and good (n. 3607, 6767, 8902); and the “night” in which he was slain denotes a state of evil and falsity (n. 2353, 7776, 7851, 7870, 7947). From this it is plain that all things there were representative.

[5] It says in David:

They divided My garments among them, and upon My vesture did they cast a lot (Psalms 22:18).

They divided His garments, casting a lot; that it might be fulfilled which was spoken by the prophet (Matthew 27:35).

The soldiers took His garments, and made four parts; and the tunic, the tunic was without seam, woven from the top throughout. They said therefore, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled (John 19:23-24).

He who reads these words and knows nothing of the internal sense of the Word, is not aware that anything secret lies hidden in them, when yet in each word there is a Divine secret. The secret was that Divine truths had been dissipated by the Jews, for the Lord was the Divine truth; and hence He is called “the Word” (John 1). “The Word” denotes Divine truth; His garments represented truths in the external form; and His tunic, truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews. (That “garments” denote truths in the external form, see n. 2576, 5248, 5954, 6918; also that “a tunic” denotes truth in the internal form, n. 4677.) Truths in the external form are such as are those of the Word in the literal sense; but truths in the internal form are such as are those of the Word in the spiritual sense. The division of the garments into four parts signified total dissipation, in like manner as the division in Zechariah 14:4, and in other passages; likewise the division into two parts, as we read of the veil of the temple (Matthew 27:51; Mark 15:38). The rending of the rocks also at that time (Matthew 27:51) represented the dissipation of all things of faith, for a “rock” denotes the Lord as to faith, consequently it denotes faith from the Lord.

1042. I have set My bow in the cloud. This signifies the state of the regenerated spiritual man, which is like a rainbow. Anyone may wonder that the “bow in the cloud” or the rainbow, is taken in the Word for a token of the covenant, seeing that the rainbow is nothing but an appearance arising from the modification of the rays of sunlight in raindrops, and thus only something natural, unlike other signs of the covenant in the church, mentioned just above. And that the “bow in the cloud” represents regeneration, and signifies the state of the regenerated spiritual man, cannot be known to anyone unless it be given him to see and hence to know how the case is. Spiritual angels, who have all been regenerated men of the spiritual church, when presented to sight as such in the other life, appear with as it were a rainbow about the head. But the rainbows seen are in accordance with their state, and thus from them their quality is known in heaven and in the world of spirits. The reason that the appearance of a rainbow is seen is that their natural things corresponding to their spiritual present such an appearance. It is a modification of spiritual light from the Lord in their natural things. These angels are those who are said to be regenerated “of water and the spirit” but the celestial angels are said to be regenerated “with fire.”

[2] As regards natural colors, the existence of color requires something both dark and light, or black and white. When rays of sunlight fall on this, according to the varied tempering of the dark and the light, or of the black and the white, from the modification of the inflowing rays of light, colors are produced, some of which partake more and some less of the dark and black, and some more and some less of the light and white; and hence is their diversity. To speak comparatively, it is the same in spiritual things. The darkness in this case is the Own of man’s intellectual part, or falsity; and the blackness is the Own of his will part, or evil; which absorb and extinguish the rays of light. But the lightness and whiteness is the truth and good that the man supposes he does of himself, which reflects and throws back from itself the rays of light. The rays of light that fall upon these, and as it were modify them, are from the Lord, as from the Sun of wisdom and intelligence; for rays of spiritual light are no other and from no other source. It is because natural things correspond to spiritual that when what is about a regenerate spiritual man is presented to view in the other life, it appears like the bow in the cloud, this bow being the representation of his spiritual things in his natural things. There is in the regenerate spiritual man an Own of the understanding into which the Lord insinuates innocence, charity and mercy. According to the reception of these gifts by the man is the appearance of his rainbow when presented to view—beautiful in proportion to the degree in which the Own of his will is removed, subdued, and reduced to obedience.

[3] By the prophets also, when they were in the vision of God, there was seen a bow as in a cloud. As by Ezekiel:

Above the expanse that was over the head of the cherubs was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a Man upon it above; and I saw as the appearance of burning coal, as the appearance of fire within it round about, from the appearance of His loins and upward; and from the appearance of His loins and downward I saw as it were the appearance of fire, and there was brightness round about Him; as the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about; this was the appearance of the likeness of the glory of Jehovah (Ezekiel 1:26-28).

It must be evident to everyone that it is the Lord who was thus seen, and also that by Him was represented heaven, for He is heaven, that is, He is the all in all things of heaven. He is the “Man” here spoken of; the “throne” is heaven; the “burning coal as the appearance of fire from the loins and upward” is the celestial of love; the “brightness as of fire round about from the loins downward, as the bow in the cloud” is the celestial spiritual. Thus the celestial heaven, or the heaven of the celestial angels, is represented from the loins upward, and the spiritual heaven, or the heaven of the spiritual angels, is represented from the loins downward. For in the Grand Man what is below, from the loins down through the feet to the soles, signifies what is natural. Hence also it is evident that the natural things of man thus illuminated by spiritual light from the Lord, appear as the bow in the cloud. The like was seen also by John (Revelation 4:2-3; 10:1).