10303. And thou shalt bruise of it small. That this signifies the disposing of truths into their series, is evident from the signification of “bruising,” when said of frankincense and spices; by which are signified truths, as being the disposing of truths into their series; for “bruising” has a like signification with “grinding,” but “grinding” is said of wheat, barley, and spelt; and “bruising,” of oil, frankincense, and spices.

[2] What is specifically signified by “bruising” and “grinding” cannot be known unless it is known how the case is with man in respect to the goods and truths which are signified by “wheat,” “barley,” “meal,” “fine flour,” “oil,” “frankincense,” and “spices,” when these goods and truths have been disposed for uses; for “grinding” and “bruising” denote so to dispose them that they may be of use. When “grinding” is said of the goods which are signified by “wheat” or “barley,” then by “grinding” is signified the disposing and bringing forth of good into truths, and in this way its application to uses. Moreover, good never puts itself forth into uses except by means of truths. In these it is disposed, and thus qualified, for unless good has been disposed in truths it has no quality; but when it is disposed in truths, it is then disposed, into series in application to things according to uses, into which things good enters as the affection of love, whence comes what is grateful, pleasant, and delightful. The like is here signified by “bruising small,” for “pure frankincense” denotes spiritual good (n. 10296); and the truths which are disposed by this good are denoted by the spices stacte, onycha, and galbanum (n. 10292-10294).

[3] What is meant by disposing into series shall also be briefly told. Truths are said to be disposed into series when they have been disposed according to the form of heaven, in which form are the angelic societies. What this form is may be seen from the correspondence of all the members, viscera, and organs of man with the Grand Man, which is heaven (concerning which correspondence see a t the places cited in n. 10030). In these members, viscera, and organs, each and all things have been disposed into series and series of series. These are formed by the fibers and vessels, as is known to those who from anatomy are acquainted with the textures and contextures of the interiors of the body. Into like series have been disposed the truths from good with man.

[4] From this it is that a regenerated man is a heaven in the least form corresponding to the greatest; and that a man is wholly his own truth and good. (That a regenerated man is a heaven in the least form, see at the places cited in n. 9279; and that a man is his own truth and good, n. 10298; and that the truths with man have been disposed into series according to the angelic societies with the regenerate, n. 5339, 5343, 5530) The series into which truths have been disposed with the good, and the series into which falsities have been disposed with the evil, are signified in the Word by “sheaves” and “bundles” (asin Leviticus 23:9-15; Psalms 126:6; 129:7; Amos 2:13; Micah 4:12; Jeremiah 9:22; Zech. 12:6; Matthew 13:30).

[5] It therefore being evident what is signified by “bruising,” and “grinding,” it can be known what is signified in the internal sense by the statement that:

The sons of Israel ground the manna in mills, or bruised it in a mortar, and baked it into cakes (Numbers 11:8);

for by the “manna” was signified celestial and spiritual good (n. 8464); and by “grinding” and “bruising,” a disposing that it might serve for use; for whatever is said in the Word is significative of such things as are in heaven and the church, for every detail has an internal sense. It can also be known what is signified by the statement that:

They should not take to pledge the mill or the millstone, for he taketh the soul to pledge (Deuteronomy 24:6);

for by “the mill and the millstone” is signified that which prepares good so that it can be applied to uses; by “barley” also and by “wheat” is signified good, and by “meal” and “fine flour” truths; and as before said, good is applied to use by means of its own truths.

[6] From this it can be seen what is signified by the “mill,” by the “millstone,” and by “sitting at the mills,” in the following passages, in Matthew:

Then shall two be grinding at the mill; the one shall be taken, and the other shall be left (Matthew 24:41).

He that shall cause to stumble one of these little ones that believe in Me, it were better for him that an ass millstone were hanged on his neck, and he were sunk into the depth of the sea (Matthew 18:6; Mark 9:42).

A mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall Babylon be thrown down, and the voice of the mill shall be heard no more at all in her (Revelation 18:21-22).

I will cause to cease from them the voice of joy, and the voice of the millstones, and the light of the lamp (Jeremiah 25:10).

O daughter of Babylon, sit on the earth; there is no throne, O daughter of the Chaldeans; take the mill and grind meal (Isaiah 47:1-2).

As in a good sense a “mill,” and “grinding,” signify application to good uses, so in the opposite sense they signify application to evil uses; hence when they are said of Babylon and Chaldea, they signify application in favor of their loves, which are the loves of self and of the world; for by the “barley and wheat” with them is signified good adulterated, and by the “meal” thence, truth falsified. The profanation of good and truth by application in favor of these loves is also signified by the statement that:

Moses ground to powder the golden calf, and scattered it upon the waters that came down from Mount Sinai, and made the sons of Israel drink it (Exodus 32:20; Deuteronomy 9:21).

10030. That covereth the intestines. That this signifies which pertains to ultimate or lowest things, is evident from the signification of “the intestines,” as being ultimate or lowest things. “The intestines” denote ultimate or lowest things because they are the ultimate and lowest of man’s interior viscera, not only in respect to situation, but also in respect to use. In respect to situation they are below the stomach, to which they are appended; and in respect to use, they receive last the things digested in man. Above them, as is known, are the stomach, liver, pancreas, and spleen; and still further above are the heart and lungs; and above all is the head. It is also known that the superior organs cast their filth and refuse into the intestines, and thereby remove it, partly by means of the stomach, partly by means of the ducts from the liver, called the hepatic ducts, and also the cystic or biliary, partly by means of the ducts from the pancreas, which with the rest have their outlets into the intestine called the duodenum; from which it is now evident why ultimate or lowest things are signified by “the intestines.” (That by the viscera in man are signified such things as are of the spiritual world, can be seen from what has been abundantly shown at the end of many chapters, where the correspondence of the Grand Man, which is heaven, with all things in man, has been treated of. What in particular corresponds to the intestines, see in n. 5392; and that the hells correspond to the feces and excrements thence ejected, n. 5393-5396)

[2] As in what now follows mention is made of some parts of the body, as the caul, liver, and kidneys, also the legs, breast, shoulders, and head; and as the ordering of them in the sacrifices is treated of, it shall first be shown that by man’s members in general are signified such things as are in the Grand Man, that is, in heaven; here only those by which the statue of Nebuchadnezzar is described in Daniel:

Its head was of pure gold, its breast and arms of silver, its belly and sides of brass, its legs of iron, and its feet part of iron and part of clay (Daniel 2:32-33);

one who does not know that the Word of the Lord is spiritual, believes that this was said of the kingdoms of the earth; but in the Word the kingdoms of the earth are not treated of, but the kingdom of God, thus heaven and the church. These are described by such things as are on earth and in the kingdoms of earth, because worldly and earthly things correspond to such as are in heaven; for all nature and the whole world is a theater representative of the Lord’s kingdom (see the places cited in n. 9280), and earthly and worldly things are what man first apprehends.

[3] From this it can be seen that by the statue seen by Nebuchadnezzar in a dream are not signified earthly, but heavenly things; but what is specifically signified by the head, breast, belly, and sides, and by the legs and feet, can be known from their correspondence, thus from the internal sense of the Word. From correspondence it is known that by the “head” is signified the first state of the church; by the “breast and arms” the second, by the “belly and side” the third, by the “legs” the fourth, and by the “feet” the last. As the first state of the church was a state of good of love to the Lord, it is said that “the head was of gold;” and as the second state was a state of truth from this good, it is said that “the breast and arms were of silver;” and as the third state was the good of love and its truth in the external or natural man, it is said that “the belly and sides were of brass;” and as the fourth state was the truth of faith, it is said that “the legs were of iron;” and as the last state was truth, which is called of faith, without good, it is said that “the feet were part of iron and part of clay.” And as such a state of the church was the last, it is said that “out of the rock was cut a stone, which brake in pieces and scattered all things, so that the wind carried them away, and no place was found for them” (Daniel 2:34-35). By this is signified that the good of love to the Lord, the good of charity toward the neighbor, and the good of faith, had completely disappeared, insomuch that it was not known what they are; but only something about the truths of faith without good, or with good which is not good, thus which does not cohere with the truths of faith.

[4] This good is external good without internal, such as is the good of merit, good for the sake of self and for the sake of the world; thus for the sake of profit, honor, and reputation; for the sake of friendship on account of these, or for the sake of favor; and also merely on account of the fear of the law; and not for the sake of the good of charity, which is the good of one’s fellow-citizen, the good of human society, the good of our country, and the good of the church.

[5] Such goods as are mentioned above are signified by “clay,” or “mire,” and the truth with which this good does not cohere is “iron.” Therefore it is said:

The iron, which thou sawest mixed with miry clay, they shall mingle themselves with the seed of man, but they shall not cleave one to another, even as iron doth not mingle with clay (Daniel 2:43);

“the seed of man” denotes the truth of faith from man’s own, thus truth falsified and adulterated by application to evils from regard to self and the world. From all this it is evident that by the members of man, from his head down to the sole of the foot, are signified such things as belong to the church.

[6] (That in general the “head” signifies celestial good, which is the good of love to the Lord; the “breast,” spiritual good, which is the good of charity toward the neighbor; and the “feet,” natural good, which is the good and truth of faith, see n. 9913, 9914; also that similar things are signified by “gold,” “silver,” “brass,” and “iron,” n. 5658; what is specifically signified by the “head,” see n. 4938, 4939, 5328, 9913, 9914; what by “gold,” n. 113, 1551, 1552, 5658, 9510, 9881; what by the “breast,” n. 4938, 4939, 5328, 6436, 9913, 9914; what by “silver,” n. 1551, 5658, 6914, 6917. From this it is evident what is signified by the “belly” and the “sides,” which are below the breast; but what is signified by “brass,” see n. 425, 1551; what by the “feet,” n. 2162, 3147, 3761, 4938-4952; what by “iron,” n. 425, 426; and what by “clay,” or “mire,” n. 1300, 6669)

[7] From all this it can now be known that by the members and viscera of man are signified such things as correspond to those in the Grand Man, or in heaven, all of which bear relation to the good of love and the truth of faith; and the things that correspond to these correspond also to the same things in the church, for the Lord’s heaven on earth is the church. That there is a correspondence of man and of all things pertaining to man with the Grand Man, which is heaven, see what has been shown from experience itself at the end of many chapters, at these places, n. 3624-3649, 3741-3751, 3883-3896, 4039-4051, 4218-4228, 4318-4331, 4403-4421, 4527-4533, 4622-4633, 4652-4660, 4791-4805, 4931-4953, 5050-5061, 5171-5189, 5377-5396, 5552-5573, 5711-5727, 5846-5866, 5976-5993, 6053-6058, 6189-6215, 6307-6326, 6466-6495. Also what correspondence is, n. 2987-3003, 3213-3227, 3337-3352, 3472-3485)