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Arcana Coelestia #9371

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9371. THE INTERNAL SENSE.

Verses 1-2. And He said unto Moses, Come up unto Jehovah, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and bow yourselves afar off; and Moses, he alone, shall come near unto Jehovah; and they shall not come near; and the people shall not come up with him. “And He said unto Moses,” signifies that which concerns the Word in general; “come up unto Jehovah,” signifies conjunction with the Lord; “thou and Aaron,” signifies the Word in the internal sense and the external sense; “Nadab and Abihu,” signifies doctrine from both senses; “and seventy of the elders of Israel,” signifies the chief truths of the church which are of the Word, or of doctrine, and which agree with good; “and bow yourselves afar off,” signifies humiliation and adoration from the heart, and then the influx of the Lord; “and Moses, he alone, shall come near unto Jehovah,” signifies the conjunction and presence of the Lord through the Word in general; “and they shall not come near,” signifies no separate conjunction and presence; “and the people shall not come up with him,” signifies no conjunction whatever with the external apart from the internal.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.

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Arcana Coelestia #8426

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8426. In the evening, then ye shall know that Jehovah hath brought you out from the land of Egypt. That this signifies that in the end of the former state there shall be a revelation that they are liberated, is evident from the signification of “evening,” as being the end of the former state (of which below); from the signification of “knowing,” as being to be revealed, for that which Jehovah gives to know is called “revelation;” and from the signification of “bringing out,” as being to liberate (as frequently above), here from the infestations which are signified by “the land of Egypt” (n. 7278).

[2] That “in the evening” denotes the end of a former state, is because the changes of state in the other life are circumstanced as are the times of day in the world, namely, morning, noon, evening, and night, or twilight, and again morning. Be it known that in the spiritual world there are perpetual changes of states, and that all who are there pass through them. The reason is that they may be continually perfected, for without changes of states or without variations continually succeeding one another in order, they who are in the spiritual world are not perfected. The changes of states which succeed each other in order like the times of the day and the times of the year, never return quite the same, but are varied. The beginning of every state corresponds to morning on the earth, and also in the Word is sometimes meant by “morning;” but the end of every state corresponds to evening, and is likewise sometimes called “evening” in the Word. When it is morning they are in love; when it is noon, they are in light or in truth; but when it is evening they are in obscurity as to truths, and are in the delight of natural love. This delight is what is signified by the quail which they received in the evening, and the good is what is signified by the manna which they received every morning.

[3] From all this it is evident what “the evening” signifies, namely, the end of the state of the thing treated of, consequently also the end of the state of the church. But see what has previously been shown about the signification of “evening:” That in the other life there are alternations of states, as in the world there are alternations of times (n. 5672, 5962, 6110); that “evening” denotes the end of a former church, and “morning” the beginning of a new church (n. 2323, 7844); consequently that “the evening and the morning” denote the advent of the the Lord, (n. 7844); that in heaven there are evening and twilight before morning; but not night, which is in hell (n. 6110).

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.

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Arcana Coelestia #1182

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1182. 'Babel, Erech, Accad, and Calneh, in the land of Shinar' means that these types of worship existed in those areas, and that at the same time these same nations mean types of worship themselves, whose external features appear holy but whose interiors are unholy. This is clear from the meaning of 'Babel' and of 'the land of Shinar'. In the Word much reference is made to Babel, and wherever it occurs it means such worship, that is to say, worship whose exteriors look holy but whose interiors are unholy. But since Babel is the subject in the next chapter it will be shown there that Babel means such things, and also that such worship in the beginning was not as unholy as it became subsequently. For the real nature of external worship is determined entirely by its interiors. The more undefiled the interiors are, the more undefiled is the external worship, but the more foul the interiors the more foul the external worship. And the more unholy the interiors are, the more unholy is the external worship. To put it briefly, the more love of the world and self-love exist in someone with whom external worship exists, the less life and holiness his worship has within it. The more hatred towards the neighbour there is present within his self-love and love of the world, the more unholiness his worship has within it. The more wickedness there is present within his hatred, the more unholiness still his worship has within it. And the more deceit that wickedness contains, the more unholiness still his worship has within it. These types of love and these forms of evil are the interior features of the external worship meant by 'Babel', which is dealt with in the next chapter.

  
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Thanks to the Swedenborg Society for the permission to use this translation.