3143. And there is room for the camels. That this signifies a state for all things that would be serviceable to Him, is evident from the signification of “room,” as being state (see above, n. 1273-1277, 1376-1381, 2625); and from the signification of “camels,” as being general memory-knowledges (see n. 3048, 3071). That these are things for service may be seen above (n. 1486, 3019, 3020); for all things that belong to the natural man are for no other use than to serve the spiritual; wherefore also menservants, maidservants, camels, and asses, in the internal sense chiefly signify the things which belong to the natural man.

4763. And he rent his garments. That this signifies mourning, is evident from the signification of “rending the garments,” as being mourning, namely, on account of truth having been destroyed, or because there was no faith. We often read in the Word, especially the historic, of persons rending their garments; but the origin of this is not known at the present day, and it is also unknown that it was representative of grief on account of truth being lost. This act became representative from the fact that “garments” signified truths, as before shown (n. 4545). Further on in this chapter it is also said that when Jacob recognized his son’s tunic he rent his garments (verse 34), and by this is signified mourning for truth destroyed. So in other places in the Word, as when Rabshakeh, who was sent by Sennacherib the king of Assyria, spoke insults against Jerusalem; whereupon Eliakim who was over the King’s household, and Shebna the scribe, and Joah the recorder, rent their garments and told these things to King Hezekiah; and when the king heard it he also rent his garments, and covered himself with sackcloth (Isaiah 36:22; 37:1; 2 Kings 18:37; 19:1). The insults which Rabshakeh spoke were against God, the King, and Jerusalem, thus against Divine truth, as is still plainer from the internal sense of the passage; hence the garments were rent because of mourning.

[2] When Jehudi had read before the king the roll of the book which Jeremiah wrote, it is said that the king cast it into the fire, and that the king and his servants, who heard all those words, did not rend their garments (Jeremiah 36:23-24); their not rending their garments denoted that they did not mourn when Divine truth was not received. The rending of their garments by Joshua the son of Nun, and Caleb the son of Jephunneh, when the spies brought an evil report of the land of Canaan, and their speaking against them (Numbers 14:6), involves a similar meaning; for the land of Canaan signifies the Lord’s kingdom, to speak against which is to speak falsity against Divine truth. When the ark of God was taken by the Philistines, and the two sons of Eli were slain, that there ran a man out of the army to Shiloh with his garments rent and dust upon his head (1 Samuel 4:11-12), signified mourning over lost Divine truth and Divine good; for, as the ark represented the Lord’s kingdom, and in the supreme sense the Lord Himself, and hence the holy of the church, the rent garments signified mourning over lost Divine truth; and dust upon the head, over lost Divine good.

[3] We read of Samuel and Saul:

As Samuel turned about to go away, Saul laid hold upon the skirt of his tunic, and it was torn off. And Samuel said unto him, Jehovah hath rent the kingdom of Israel from upon thee this day, and hath given it to thy companion. I will not return with thee, for thou hast rejected the word of Jehovah, and Jehovah hath rejected thee from being king over Israel (1 Samuel 15:26-28);

Saul’s tearing off the skirt of Samuel’s tunic represented what Samuel said—that the kingdom should be rent from him, and that he should no longer be king of Israel; for “kingdom” in the internal sense signifies Divine truth (n. 1672, 2547, 4691), as also do a “king” and “royalty” (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581), and specifically the Kingdom and king of Israel, because by Israel was represented the Lord’s royalty. So what is related of Jeroboam and the prophet Ahijah:

When Jeroboam went out of Jerusalem, and the prophet Ahijah found him in the way, when he had clad himself with a new garment, and they two were alone in the field, Ahijah laid hold of the new garment that was upon him, and rent it in twelve pieces; and he said to Jeroboam, Take thee ten pieces; for thus saith Jehovah the God of Israel, Behold I rend the kingdom out of the hand of Solomon, and will give ten tribes to thee (1 Kings 11:29-31).

[4] The same is true of their rending their garments when Saul was slain in battle, as related in the second book of Samuel:

After Saul had been slain in battle, on the third day a man came from the camp whose garments were rent; and when David heard of the death of Saul, David took hold of his garments and rent them; as did all his servants that were with him (2 Samuel 1:1-2, 11:11);

by this also was represented mourning on account of Divine truth lost and thrown away by those who were in faith separate; for as before said Divine truth was signified by royalty, and they who were in faith separate were represented by the Philistines, by whom Saul was slain (n. 1197, 1198, 3412, 3413); as also is evident from David’s lament over him in the same chapter (2 Samuel 1:17-27).

[5] When Absalom had smitten his brother Amnon, and the tidings came to David that Absalom had smitten all the king’s sons, David “rent his garments and lay on the earth, and all his servants stood by with their garments rent” (2 Samuel 13:28, 30-31); this also was done for the sake of representing that truths from the Divine were destroyed, these being signified in the internal sense by the king’s sons. So when David fled before Absalom he was met by Hushai the Archite with his tunic rent (2 Samuel 15:32); for in the Word by a king, especially by David, is represented Divine truth. In like manner also when Elijah spoke to Ahab king of Israel the words of Jehovah, that he should be extirpated on account of the evil which he had done, Ahab rent his garments and put sackcloth upon his flesh (1 Kings 21:27).

[6] That the rending or tearing of garments represented mourning on account of lost truth, is further evident from the following passages:

Hilkiah the priest found the book of the law in the house of Jehovah; and Shaphan read it before king Josiah. And when the king heard the words of the book of the law, he rent his garments (2 Kings 22:11);

manifestly on account of the Word (that is, Divine truth) having been so long lost, and obliterated in hearts and life. When the Lord confessed that He was the Christ the Son of God, that the high priest rent his garments, saying, He hath spoken blasphemy (Matthew 26:63-65; Mark 14:63-64), signified that he had no other belief than that the Lord spoke against the Word, and thus against Divine truth.

[7] When Elijah went up in a whirlwind, and Elisha saw it, he took hold of his own garments, and rent them in two pieces; and he took up the tunic of Elijah that fell from upon him, and smote the waters, and they were parted hither and thither, and Elisha went over (2 Kings 2:11-14); that Elisha then rent his garments in two pieces was on account of mourning that the Word (that is, Divine truth) was lost; for by Elijah is represented the Lord as to the Word, that is, Divine truth (n. 2762). The tunic falling from Elijah, and being taken up by Elisha, represented that Elisha continued the representation. That a tunic is Divine truth may be seen above (n. 4677), wherefore also the garment which was rent in such mourning was the tunic, as is evident from some of the passages above cited. As a “garment” signified the truth of the church, and in the supreme sense Divine truth, it was therefore a disgrace to go with rent garments, except in such mourning—as is evident from what was done to the servants of David by Hanun the king of the sons of Ammon, in that he shaved off half of their beards, and cut off their garments in the middle, even to their buttocks; for which reason they were not admitted to David (2 Samuel 10:4-5).

4581. And he poured out a drink-offering thereon. That this signifies the Divine good of truth, is evident from the signification of a “drink-offering,” as being the Divine good of truth, of which below; but first I will state what the good of truth is. The good of truth is that which has elsewhere been called the good of faith, and is love toward the neighbor, or charity. There are two universal kinds of good, one of which is called the good of faith, and the other the good of love. The good of faith is what is signified by a “drink-offering,” and the good of love by “oil.” They who are brought by the Lord to good by an internal way are in the good of love, but they who are brought by an external way are in the good of faith. The men of the celestial church, and likewise the angels of the inmost or third heaven, are in the good of love; but the men of the spiritual church, and likewise the angels of the middle or second heaven, are in the good of faith. For this reason the former good is called celestial good, but the latter spiritual good. The difference is the same as that between willing well from good will, and willing well from good understanding. The latter therefore, namely, spiritual good, or the good of faith, or the good of truth, is what is signified by a “drink-offering;” but the former, namely, celestial good, or the good of love, is what is understood in the internal sense by “oil.”

[2] That such things were signified by the “oil” and the “drink-offering” cannot indeed be seen except from the internal sense, and yet it must be apparent to everyone that holy things were represented, for otherwise what else would be the pouring out of a drink-offering and of oil upon a pillar of stone than a ridiculous and idolatrous performance? And so in the making of a king, unless holy things were signified and involved in the putting of a crown on his head, anointing him with oil from a horn upon his forehead and upon his wrists, putting a scepter into his hand besides a sword and keys, investing him with a crimson robe and then seating him upon a throne of silver; and afterwards in his riding on a horse in royal trappings and being served at table by those of highest rank, not to mention other formalities, unless all these ceremonies represented holy things, and were venerable through their correspondence with the things of heaven and thence of the church, they would be like babies’ plays on a larger scale, or like plays on the stage.

[3] Nevertheless all these rituals derived their origin from the most ancient times, when rituals were holy from their representing holy things, and from correspondence with the holy things in heaven and thence in the church. Moreover, at the present day they are regarded as venerable, not because it is known what they represent, or to what they correspond, but by an interpretation as of emblems that are in use. But if it were known what each of these things represents, and to what holy thing it corresponds—the crown, the oil, the horn, the scepter, the sword, the keys, riding upon a white horse, and eating while nobles are serving-men would think of them with much more reverence. But this they do not know, and wonderful to say, do not desire to know, to such a degree have the representatives and significatives which are in such things and everywhere in the Word been at the present day destroyed in the minds of men.

[4] That a “drink-offering” signifies the good of truth, or spiritual good, may be seen from the sacrifices in which it was employed. Sacrifices were made from the herd or from the flock, and were representative of the internal worship of the the Lord, (n. 922, 923, 1823, 2180, 2805, 2807, 2830, 3519). To these were added the meat-offering and the drink-offering. The meat-offering, which consisted of fine flour mingled with oil, signified celestial good, or what is the same, the good of love, “oil” signifying love to the Lord, and “fine flour” charity toward the neighbor. But the drink-offering, which consisted of wine, signified spiritual good, or what is the same, the good of faith. Both together therefore (namely, the meat-offering and the drink-offering) signified the same things as the bread and wine in the Holy Supper.

[5] That these were added to the burnt-offerings and sacrifices is evident in Moses:

Thou shalt offer two lambs of the first year day by day continually; the one lamb thou shalt offer in the morning, and the other lamb shalt thou offer between the evenings; and a tenth of fine flour mingled with beaten oil, a fourth of a hin, and drink offering of the fourth of a hin of wine for the first lamb; and so also for the second lamb (Exodus 29:38-41).

In the day when ye wave the sheaf of the firstfruits of the harvest, ye shall offer a lamb without blemish of the first year, for a burnt-offering unto Jehovah, the meat-offering whereof shall be two tenths of fine flour mingled with oil, and the drink offering whereof shall be of wine, the fourth of a hin (Leviticus 23:12-13, 18).

On the day when the days of his Naziriteship are fulfilled, he shall offer his gift unto Jehovah (sacrifices), and a basket of unleavened things of fine flour, cakes mingled with oil, with unleavened wafers anointed with oil, with their meat-offering and their drink-offerings (Numbers 6:13-15, 17).

Upon the burnt-offering they shall offer a meat-offering of a tenth of fine flour mingled with the fourth of a hin of oil; and wine for the drink offering, the fourth of a hin, in one manner for the burnt-offering of a ram, and in another manner for that of an ox (Numbers 15:3-5, 11).

With the burnt-offering of the daily sacrifice thou shalt offer a drink-offering, the fourth of a hin for a lamb; in the holy place shalt thou pour out a drink-offering of wine unto Jehovah (Numbers 28:6-7).

Moreover concerning the meat-offerings and drink-offerings in the sacrifices of various kinds, see Numbers 28:7-31 29:1-40.

[6] That the meat-offering and the drink-offering had this signification may be seen from the fact that love and faith effect everything of worship; and it may be seen above that the bread (which here is of fine flour mingled with oil) and the wine in the Holy Supper signify love and faith, thus everything of worship (n. 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217).

[7] But when the people fell away from the genuine representative of the worship of the Lord, and turned away to other gods and poured out drink-offerings to them, then by the drink-offerings were signified things which are opposite to charity and faith, namely, the evils and falsities of the love of the world, as in Isaiah:

Ye did become heated with gods under every green tree, thou hast also poured out to them a drink-offering, thou hast offered a meat-offering (Isaiah 57:5-6);

“to become heated with gods” denotes the concupiscences of falsity (that “gods” denote falsities, n. 4402, 4544); “under every green tree” denotes from the belief of all falsities (n. 2722, 4552); “to pour out to them a drink-offering and offer a meat-offering” denotes the worship of them. Again:

Ye that forsake Jehovah, that forget the mountain of My holiness, that prepare a table for Gad, and fill a drink-offering to Meni (Isaiah 65:11).

In Jeremiah:

The sons gather wood, and the fathers kindle a fire, and the women knead dough, to make cakes to the queen of the heavens, and to pour out a drink-offering to other gods (Jeremiah 7:18).

[8] Again:

Doing we will do every word that is gone forth out of our mouth, to burn incense to the queen of the heavens, and to pour out drink-offerings to her as we and our fathers have done, and our princes in the cities of Judah, and in the streets of Jerusalem (Jeremiah 44:17-19);

“the queen of the heavens” denotes all falsities, for in the genuine sense the “armies of the heavens” are truths, but in the opposite sense falsities, and in like manner the “king and queen;” thus the “queen” denotes all of them, and “to pour drink-offerings to her” is to worship.

[9] Again:

The Chaldeans shall burn the city, and the houses upon whose roofs they have offered incense to Baal, and have poured out drink-offerings to other gods (Jeremiah 32:29);

“the Chaldeans” denote those who are in worship in which there is falsity; “to burn the city” denotes to destroy and vastate those who are in doctrinal things of what is false; “to offer incense to Baal upon the roofs of the houses” denotes the worship of what is evil; “to pour out drink-offerings to other gods” denotes the worship of what is false.

[10] In Hosea:

They shall not dwell in Jehovah’s land, and Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria; they shall not pour out wine to Jehovah (Hos. 9:3-4);

“not to dwell in Jehovah’s land” denotes not to be in the good of love; “Ephraim shall return into Egypt” denotes that the intellectual of the church will become mere knowledge and sensuous; “they shall eat what is unclean in Assyria” denotes impure and profane things from reasoning; “they shall not pour out wine to Jehovah” denotes no worship from truth.

[11] In Moses:

It shall be said, Where are their gods, the rock in which they trusted, that did eat the fat of the sacrifices, and drank the wine of their drink-offering? Let them arise and help them (Deuteronomy 33:37-38 [NCBSW: 32:37-38]);

“gods,” as above, denote falsities; “that did eat the fat of the sacrifices” denotes that they destroyed the good of worship; “that drank the wine of their drink-offering” denotes that they destroyed the truth of worship. Drink-offerings are also predicated of blood, in David:

They shall multiply their griefs, they have hastened to another, lest I pour out their drink-offerings of blood, and lest I take up their names upon my lips (Psalms 16:4);

and by these words are signified the profanations of truth; for in this sense “blood” denotes violence offered to charity (n. 374, 1005), and profanation (n. 1003).