8495. A Sabbath holy to Jehovah is the morrow. That this signifies the conjunction of good and truth to eternity, is evident from the signification of “the Sabbath,” as being the conjunction of good and truth (of which below); and from the signification of “the morrow,” as being to eternity (see n. 3998). He who does not know what the Sabbath represented, and thus what it signified, cannot know why it was accounted the most holy of all things. But the reason why it was accounted most holy was that in the supreme sense it represented the union of the Divine and the Divine Human in the Lord; and in the relative sense the conjunction of the Divine Human of the Lord with the human race. Consequently the Sabbath was most holy. And because it represented these things, it also represented heaven in respect to the conjunction of good and truth, which conjunction is called “the heavenly marriage.” And as the conjunction of good and truth is effected by the Lord alone, and nothing of it by man, and as it is effected in a state of peace, therefore it was most severely forbidden that man should then do any work, insomuch that the soul which did this was to be cut off, as we read in Moses:

Ye shall keep the Sabbath, because it is holy to you; he that profaneth it, dying shall die; for whosoever doeth work therein, that soul shall be cut off from the midst of his people (Exodus 31:14).

Therefore one was stoned who merely picked up sticks on that day (Numbers 15:32-36). Therefore also the commandment concerning the Sabbath is the third commandment in the Decalogue, immediately following the two concerning the holy worship of Jehovah (Exodus 20:8; Deuteronomy 5:12). And therefore the Sabbath is called “an eternal covenant” (Exodus 31:16), for by “covenant” is signified conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804).

[2] From all this it can now be seen what is meant in the internal sense by the things said in the following passages about the Sabbath; as in Isaiah:

Blessed is the man who keepeth the Sabbath, that he profane it not; thus said Jehovah to the eunuchs who keep My Sabbaths, and choose that in which I delight, and take hold of My covenant, I will give them in My house and within My walls a place and a name, better than sons and daughters; I will give them an eternal name, that shall not be cut off; whosoever keepeth the Sabbath that he profane it not, and whoso taketh hold of My covenant, them will I bring in upon the mountain of My holiness, and I will cheer them in My house of prayer (56:2-7);

from all this it is evident that by “those who keep the Sabbath holy” are meant those who are in conjunction with the Lord. That they shall be in heaven is signified by “a place and a name better than sons and daughters being given them in the house of Jehovah, an eternal name that shall not be cut off,” and by their being “brought in upon the mountain of holiness.”

[3] In the same:

If thou turn away thy foot from the Sabbath, not doing thy wills on the day of My holiness, but shalt call the Sabbath delights, holy to Jehovah, honorable; and shalt honor it, so that thou do not then thy ways, nor find thy desire, or speak a word, then shalt thou be delighted upon Jehovah, and I will feed thee with the heritage of Jacob (58:13-14);

here it is very plain what was represented by “not doing any work on the Sabbath day,” namely, that they should not do anything from their own, but from the Lord; for the angelic state in heaven is that they will and do nothing from themselves, or from their own, and do not even think and speak therefrom: their conjunction with the Lord consists in this. Their own from which they are not to act, is signified by their “not doing their own wills, nor doing their own ways, nor finding their own desire, nor speaking a word.” This state with the angels is the heavenly state itself; and when they are in it, they have peace and rest, and the Lord also has rest; for when they have been conjoined with Him, they labor no more, because they are then in the Lord. These things are signified by the words, thus shalt thou call the Sabbath the holy delights of Jehovah, and they shall be delighted upon Jehovah.” The Lord’s rest is signified by His resting on the seventh day after the six days’ creation (Genesis 2:2).

[4] Like things are understood by these words in Jeremiah:

If hearing ye shall hear Me, that ye bring not in a burden through the gates of this city on the Sabbath day, and that ye hallow the Sabbath day, so that ye do not any work therein, then shall there enter through the gates of this city kings and princes sitting upon the throne of David, riding in chariot and on horses, they and their princes, the man of Judah, and the inhabitants of Jerusalem; and this city shall be inhabited to eternity (17:24-25);

by “work on the Sabbath” is signified everything that is from our own; the state of those who are not led by their own, but by the Lord, is described by there “entering through the gates of the city kings and princes sitting upon the throne of David, riding in chariot and on horses;” by “kings” are signified the truths of faith; by “princes,” the primary things thereof; by “sitting upon the throne of David,” that these are from the Lord; by “the chariot and horses,” the doctrinal and intellectual things of faith. Be it known that all things which come from the man’s own are evil, and that all things which come from the Lord are good. (That with those who are led by the Lord all things flow in, down to the least thing of life both of intellect and of will, thus down to each and all things of faith and of charity, see what has been abundantly shown from experience, n. 2886-2888, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7147, 7270)

[5] That the Sabbath was representative of the conjunction of the Lord with the human race, is evident in Ezekiel:

I gave them My Sabbaths that they might be for a sign between Me and them, to acknowledge that I Jehovah do sanctify them (20:12; also Exodus 31:13).

Therefore also it was forbidden to kindle a fire on the Sabbath day (Exodus 35:3), because by “fire” was signified everything that is of life; and by “kindling a fire,” that which is of life from man’s own. From all that has been said it is plain that the Lord is “the Lord of the Sabbath,” according to His words in Matthew 12:1-8; and it may be seen why many cures were performed by the Lord on the Sabbath days (Matthew 12:10-13; Mark 3:1-8; Luke 6:6-11; 13:10-17; 14:1-6; John 5:9-18; 7:22-23; 9:14, 16); for the diseases of which they were healed by the Lord involved spiritual diseases, which are from evil (see n. 7337, 8364).

7058. And Moses told Aaron all the words of Jehovah. That this signifies the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine, is evident from the signification of “telling,” as being influx (see n. 5966); from the representation of Moses, as being the truth proceeding immediately from the Divine of the Lord (see n. 7010, 7054); from the representation of Aaron, as being the truth proceeding mediately from the Divine of the Lord (see n. 7009); and from the signification of “all the words of Jehovah,” as being the details of doctrine. Instruction is signified by “Moses told the words to Aaron,” for instruction from the Divine is effected by means of influx, which influx is signified by “telling.” From all this it is evident that by “Moses told Aaron all the words of Jehovah” is signified the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine.

[2] There is instruction in the details of doctrine, when the truth proceeding immediately from the Divine of the Lord is conjoined with the truth which proceeds mediately, for then there is perception (of which above, n. 7055). There is this conjunction especially among the angels who are in the third or inmost heaven, and are called celestial. These angels have an exquisite perception of the truth of both kinds, and from this of the Lord’s presence. The reason is that they are in good more than others, for they have the good of innocence; consequently they are nearest to the Lord, and in an intensely bright and as it were flaming light, for they see the Lord as a sun, the rays of whose light are such from the nearness.

[3] It is said truth proceeding immediately from the Divine of the Lord, although in the internal sense the subject here treated of is the Lord when He was in the world, and when He called upon His Father as separate from Himself. But how the case herein is, has been occasionally told before, namely, that the Divine Itself, or Jehovah, was in Him, for He was conceived of Jehovah; and therefore He also calls Him His “Father,” and Himself His “Son.” But the Lord was then in the human that was infirm by heredity from the mother, and insofar as He was in this, so far Jehovah or the Divine Itself which was in Him appeared to be absent; but insofar as the Lord was in the Human glorified, or made Divine, so far Jehovah or the Divine Itself was present, and in the very Human. From this then it can be known how it is to be understood that the truth which had proceeded immediately from the Divine was from the Divine of the Lord.