9408. 'And it was like the substance of the sky for clearness' means the translucence of the angelic heaven. This is clear from the meaning of 'the sky (or heaven)' as the angelic heaven, dealt with below; and from the meaning of 'clearness' or purity of substance, when said of the sky, as translucence. What the translucence of the angelic heaven is when the Word is the subject must be stated briefly. The angelic heaven is said to be translucent when God's truth shines through; for the whole of heaven is nothing other than a receptacle of God's truth. Each angel is an individual recipient of it, so that all the angels or heaven as a whole is a general recipient. This explains why heaven is called 'God's dwelling-place' and also 'God's throne'. For 'dwelling-place' means God's truth emanating from the Lord and received in the inmost heaven, which in comparison is good, 8269, 8309; and 'throne' means God's truth emanating from the Lord and received in the middle heaven, 5313, 6397, 8625, 9039. Since that which shines through, out of the sense of the letter of the Word, is God's truth as it exists in the heavens, it is the angelic heaven that shines through. For the Word is Divine Truth adjusted to all the heavens, and as a consequence of this it joins the heavens to the world, that is, angels to men, 2143, 7153, 7381, 8920, 9094 (end), 9212 (end), 9216 (end), 9357, 9396. From all this it is evident what the words 'the translucence of the angelic heaven' are used to mean.

[2] The reasons why in the internal sense 'the sky (or heaven)' means the angelic heaven lie with correspondence and also with the appearance. So it is that where the words 'heavens' and 'heavens of heavens' occur in the Word the angelic heavens are meant in the internal sense. For the ancients had no other idea of the visible sky than this, that the inhabitants of heaven lived there and that the stars were their dwelling-places. At the present day too, simple people - especially young children - have the same idea. So it is also that people look upwards to the sky or heaven when they worship God. This action too arises from correspondence; for a sky with stars appears in the next life, but this is not the sky seen by people in the world. Instead it is a sky that takes on an appearance which accords with the spirits and angels' state of intelligence and wisdom. The stars in it are cognitions or knowledge of goodness and truth, and the clouds which are sometimes seen in the sky vary in meaning according to their colours, translucence, and movements, the blue of the sky being truth transparent with good. All this goes to prove that by 'heavens' the angelic heavens are meant. But by the angelic heavens God's truths are meant, because angels are recipients of God's truth emanating from the Lord.

[3] Similar things are meant by 'heavens' in David,

Praise Jehovah, heavens of heavens, and waters that are above the heavens! Psalms 148:4.

In the same author,

Make melody to the Lord who rides above the heaven of the heaven of old. Psalms 68:33.

In the same author,

By the Word of Jehovah were the heavens made, and all the host of them by the spirit ¹ of His mouth. Psalms 33:6.

In the same prophet,

The heavens recount His glory, and the firmament declares the works of His hands. Psalms 19:1.

In the Book of Judges,

O Jehovah, when You went forth from Seir, the earth trembled, the heavens also dropped, the clouds indeed dropped water. Judges 5:4.

In Daniel,

The horn of the he-goat grew right on towards the host of the heavens, and cast down to the earth some of the host, and of the stars, and trampled on them. Daniel 8:10.

In Amos,

The Lord Jehovih, who builds His steps in the heavens ... Amos 9:6.

In Malachi,

If there is food in My house I will open the windows of heaven and pour out a blessing for you. Malachi 3:10.

In Isaiah,

Look out from the heavens, and see from the dwelling-place of Your holiness and of Your glory. Isaiah 63:15.

In Moses,

Blessed by Jehovah is the land of Joseph, in regard to the precious things of heaven, to the dew. Deuteronomy 33:13.

In Matthew,

Jesus said, You shall not swear by heaven, for it is God's throne. He who swears by heaven swears by God's throne and by Him who sits on it. Matthew 5:32; 23:22.

[4] In these and very many other places 'heavens' means the angelic heavens. And since the Lord's heaven on earth is the Church, the Church too is meant by 'heaven', as in the following places: In John,

I saw a new heaven and a new earth, for the former heaven and the former earth had passed away. Revelation 21:1.

In Isaiah,

Behold, I am creating new heavens and a new earth; therefore the former things will not be remembered or come to mind. ² Isaiah 65:17.

In the same prophet,

The heavens will vanish away like smoke, and the earth will grow old like a garment. Isaiah 51:6.

In the same prophet,

I clothe heaven with darkness, and I make sackcloth its covering. Isaiah 50:3.

In Ezekiel,

I will cover the heavens, and darken their stars; I will cover the sun with a cloud, and the moon will not give its light. And all the bright lights in heaven I will make dark, and I will put darkness over the land. Ezekiel 32:7-8.

In Matthew,

After the affliction of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Matthew 24:29.

What the meaning is of 'sun', 'moon', 'stars', and 'in the heavens', see 4056-4060.

In Isaiah,

O Jehovah God of Israel, You are God alone over all the kingdoms of the earth. You have made heaven and earth. Isaiah 37:16.

In the same prophet,

[I am] Jehovah who makes all things, who spreads out the heavens Alone, who stretches out the earth by Myself. Isaiah 44:24.

In the same prophet,

Jehovah who created the heavens, who formed the earth, and made it, and prepared it, did not create it an emptiness. Isaiah 45:18.

[5] In the internal sense 'heaven and earth' in these and other places means the Church, the internal Church being meant by 'heaven' and the external Church by 'earth', see 1733, 1850, 2117, 2118 (end), 3355 (end), 4535. From all this it is evident that by creation in the earliest chapters of Genesis, where it says, In the beginning God created heaven and earth, Genesis 1:1, And the heavens and the earth were finished, and all the host of them, Genesis 2:1, a new Church is meant. For creation there describes regeneration, which is also called the new creation, as has been shown and may be seen in the explanations of those chapters.

7089. 'And afterwards Moses and Aaron came' means the Divine Law and the teachings derived from it. This is clear from the representation of 'Moses' as the Lord in respect of the Divine Law, dealt with in 6752; and from the representation of 'Aaron' as teachings that present what is good and true, dealt with in 6998. The expression 'Divine Law', which Moses represents, is used to mean the Word as it is in its internal sense, thus as it is in heaven, whereas the expression 'teaching' is used to mean the Word as it is in its literal sense, thus as it is on earth. How great the difference is may be recognized from the explanations given so far that have regard to the internal sense of the Word. Let the Ten Commandments, which specifically are called the Law, be used to illustrate the point. The literal meaning of them is that one should honour one's parents, not kill, commit adultery, or steal, and so on. But the internal sense is that one should worship the Lord, not harbour hatred, falsify what is true, or claim for oneself what is the Lord's. These are the ways in which those four commandments are understood in heaven, and the rest too in their own manner. For in heaven they know no other Father than the Lord; therefore instead of honouring parents they take the commandment to mean that the Lord should be worshipped. In heaven they do not know what it is to kill, for they live for ever; but instead of killing they understand harbouring hatred and harming another person's spiritual life. Nor in heaven do they know what it is to commit adultery; consequently they perceive instead what corresponds to that prohibition - being forbidden to falsify what is true. And instead of stealing they take the prohibition to mean that one should not take away from the Lord anything such as goodness and truth and claim it as one's own.

[2] This is what the Law and also the whole of the Word is like in heaven, and so what it is like in its internal sense. Indeed it is far more profound, for most of what they think and say in heaven cannot find expression in the words of human speech, because they are in the spiritual world, not the natural world, and things belonging to the spiritual world are as greatly superior to those belonging to the natural world as non-material things are to material. Yet because material things nevertheless correspond to them, material things can be used to disclose them. That is, natural speech can be used but not spiritual, for spiritual speech does not consist of material words but of spiritual words. And spiritual words consist of ideas that are converted into words in the spiritual atmosphere, and are represented by variegations of heavenly light, heavenly light being in itself nothing other than Divine intelligence and wisdom radiating from the Lord. All this shows what is meant by the Divine Law in its genuine sense, which 'Moses' represents, and what is meant by teaching, which 'Aaron' represents.