10569. And wherein shall it even become known that I have found grace in Thine eyes, I and Thy people? is it not in Thy going with us? That this signifies reception above others if the Divine be manifested among them, is evident from the signification of “becoming known,” when said of the Divine among them, as being to be revealed; from the signification of “finding grace in the eyes of Jehovah,” as being to be received (s ee above, n. 10563), here, above others, because there follows, “and we shall be rendered preeminent, I and Thy people, above all the people that are upon the faces of the ground;” and from the signification of “going with us,” when said of Jehovah, as being the Divine leading, here into the land of Canaan (n. 10567). From this it is evident that by “wherein shall it ever become known that I have found grace in Thine eyes, I and Thy people? is it not in Thy going with us?” is signified reception above others if the Divine be manifested among them.

[2] It is said “in the eyes of Jehovah,” and thereby is signified the Divine presence of the Lord in the truths and goods of faith and of love with men on earth and with angels in the heavens. The reason why the presence of the Lord is in the truths and goods of faith and of love, is that these are from the Lord Himself; and when the Lord is present in these with men and with angels, He is then present in His own with them, and not in what is their own, for this is evil. From this also it is that by “eyes” in the Word, when said of men who receive the Divine things of the Lord, is signified faith and also a recipient understanding; for the understanding is the internal eye; and faith is truth which is seen and perceived. (That the “eyes,” when said in the Word of men, signify faith and also understanding, see n. 2701, 4403-4421, 4523-4534, 9051)

[3] It shall also be told whence comes this sight. There is a real light which illumines the understanding, and which is quite distinct from the light which illumines the sight of the body. The light which illumines the understanding is from heaven; but that which illumines the sight of the body is in the world. The light of heaven is from the Lord as a sun there, and is in its essence the Divine truth that proceeds from the Lord’s Divine good. From this it is evident whence it is that by the “eyes,” when said of Jehovah, is signified the Divine presence of the Lord; and by the “eyes,” when said of men who receive the Divine truth of the Lord, or His light, is signified faith and an enlightened understanding.

[4] That it is a real light which illumines minds, and effects understanding with men, is not known in the world, although men attribute sight and light to the understanding, and although in the Word the Lord is often called “the Light,” by which is meant that He is seen by faith and the light thereof. (That it is a real light which illumines minds, and that the Divine truth which proceeds from the Lord as a sun is this light, and that where it is received it gives the understanding of truth, may be seen in the places cited in n. 9548, 9684 also in n 9570-9571 . 9570, 9571, 9594.)

[5] From all this it can be seen what is signified in the Word by “the eyes of Jehovah,” as in Isaiah:

Incline Thine ear, O Jehovah, and hear; open Thine eyes, O Jehovah, and see (Isaiah 37:17).

I will set Mine eye upon them for good, and I will bring them back upon their own land, and I will build them (Jeremiah 24:6).

Behold the eye of Jehovah is upon them that fear Him (Psalms 33:18).

Jehovah is in the temple of His holiness, the throne of Jehovah is in heaven; His eyes behold, His eyelids try, the sons of man (Psalms 11:4); and elsewhere.

9548. And thou shalt make a lampstand. That this signifies the spiritual heaven, is evident from the signification of the “lampstand,” as being the Divine spiritual in heaven and in the church from the Lord. That by the “lampstand” is signified the Divine spiritual is because by “the table on which were the breads of faces” is signified the Divine celestial, as was shown in what goes before. The Divine celestial is the good of love, and the Divine spiritual is the truth of faith thence derived; both proceeding from the Lord. That the “lampstand” denotes the Divine spiritual is from its illumination, for the Divine truth which proceeds from the Divine good of the Lord is what gives light in heaven, nor have the angels light from any other source. Hence it is that in the Word the Lord is called “the Light,” and by “light” is signified faith, also the intelligence of truth and the wisdom of good, which are from the Lord alone (see n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407).

[2] That the “lampstand” denotes the spiritual heaven from the Divine truth which is from the Lord, thus also the church; and that a “lamp” denotes faith, also the intelligence of truth and the wisdom of good, which are from the Lord alone; is evident from passages in the Word where a “lampstand,” and a “lamp,” are mentioned; as in John:

I saw seven golden lampstands, and in the midst of the seven lampstands one like unto the Son of man. The seven lampstands are the seven churches (Revelation 1:12-13, 20).

I will remove thy lampstand out of its place, except thou repent (Revelation 2:5).

The church is here called a “lampstand” from the Divine truth which is there from the Lord; for it is said, “the seven lampstands are the seven churches;” that the church is from the Divine truth is plain from its being said, “I will remove thy lampstand except thou repent;” that it is from the Lord is also plain, for it is said, “in the midst of the lampstands was one like unto the Son of man.” (That the Lord is called “the Son of man” from Divine truth, see n. 2803, 2813, 3704)

[3] In the same:

I will give unto My two witnesses that they shall prophesy a thousand two hundred and sixty days. These are the two olive-trees and the two lampstands that stand before the God of the earth (Revelation 11:3-4).

The “two witnesses” denote the Word of both Testaments in respect to its witnessing concerning the Lord; it is called an “olive-tree” from the Divine good, and a “lampstand” from the Divine truth, which are from the Lord.

[4] In Zechariah:

The angel said unto the prophet, What seest thou? to whom I said, I see, and behold a lampstand all of gold, with its flask upon the top of it, and its seven lamps thereon, and seven funnels to the lamps. Two olive-trees near it, one on the right side of the flask, and one on the left side thereof (Zech. 4:2-3);

this is said of Zerubbabel, who was about to lay the foundation of the house of God and to complete it, by whom is represented the Lord in that He would come and restore the spiritual heaven and church, which are the “lampstand,” and the holy truths therein, which are the “seven lamps.”

[5] That a “lamp” denotes faith, also the intelligence of truth and wisdom of good, which are from the Lord alone, is evident in John:

The holy Jerusalem hath no need of the sun, neither of the moon, to shine in it; the glory of God shall lighten it, and the Lamb is the light thereof. The nations which are saved shall walk in His light (Revelation 21:23-24).

There shall be no night there; and they need no lamp, neither light of the sun; for the Lord God giveth them light (Revelation 22:5).

In the former passage “the lamp” denotes the Divine truth which is from the Lord; and “the light,” faith, thus also intelligence and wisdom. Again:

The light of a lamp shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee (Revelation 18:23).

[6] And in Jeremiah:

I will take away the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones, and the light of the lamp; that the whole land shall be a desolation and a devastation (Jeremiah 25:10-11);

speaking of the extinction of faith and thereby of intelligence in spiritual things, which is meant by “the lamp which shall no longer be, and by the light of the lamp which shall be taken away.”

[7] In like manner in Job:

How oft is the lamp of the wicked put out, and destruction cometh upon them (Job 21:17).

Thou lightest my lamp; Jehovah my God maketh my darkness to shine (Psalms 18:28; also 2 Samuel 22:29).

From Thy commands I am become intelligent, Thy Word is a lamp to my foot, and a light to my path (Psalms 119:104, 119:106).

When God maketh His lamp to shine upon my head, by His light I walked in darkness (Job 29:3).

The lamp of the body is the eye; if thine eye be upright, thy whole body is full of light. But if thine eye be evil, thy whole body shall be darkened. If therefore the light that is in thee be darkness, how great is the darkness (Matthew 6:22-23; also Luke 8:16; 11:33-36);

by “the eye” is here meant faith and the intelligence from it (that these things are meant in the internal sense by “the eye,” see n. 4403-4421, 4523-4534, 9051). From this it is plain what is signified by “the whole body being full of light if the eye be upright, and by the whole body being darkened if the eye be evil.” As faith and the derivative intelligence and wisdom are signified by a “lamp,” therefore the kings of Judah are called “lamps for David” (1 Kings 11:36; 1 Kings 15:4; 2 Kings 8:19); and David is called “the lamp of Israel” (2 Samuel 21:16-17); not that the kings of Judah, nor David, were lamps, but that by a “king” is signified the Divine truth which is from the the Lord, (n. 6148); and by “David,” the Lord as to Divine truth, from which are faith, intelligence, and wisdom (n. 1888).