9093. And they shall divide the silver of it. That this signifies that the truth thereof shall be dissipated, is evident from the signification of “dividing,” as being to banish and dissipate (see n. 6360, 6361); and from the signification of “silver,” as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999). That “to divide” denotes to dissipate, is because if those things which have been associated together are divided, they are also scattered, as he who divides his mind destroys it. For the mind of man is an association of two parts, one part being called the understanding, the other the will. He who divides these two parts scatters the things which belong to one part, for one part must live from the other; consequently the other also perishes. It is the same with him who divides truth from good, or what is the same, faith from charity. He who does this destroys both. In a word, all things which ought to be united in a one, if divided perish.

[2] This division is meant by the Lord’s words in Luke:

No one can serve two masters; for either he will hate the one, and love the other; or else he will prefer the one, and despise the other. Ye cannot serve God and mammon (Luke 16:13).

That is, by faith serve the Lord, and by love the world; thus acknowledge truth, and do evil. He who does this has a divided mind, from which comes its destruction. From all this it is evident whence it is that “to divide” denotes to dissipate; as is also evident in Matthew:

The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall divide him, and appoint him his portion with the hypocrites (Matthew 24:50-51); where “to divide” denotes to separate and remove from goods and truths (n. 4424), thus to dissipate.

[3] In Moses:

Cursed be their anger, for it was vehement; and their wrath, for it was hard. I will divide them in Jacob, and scatter them in Israel (Genesis 49:7); where Israel speaks prophetically of Simeon and Levi. By Simeon and Leviticus are there represented those who are in faith separate from charity (n. 6352), by Jacob and Israel the church external and internal, and also the external and internal man (n. 4286, 4598, 5973, 6360, 6361). “To divide them in Jacob” denotes to expel them from the external church; and “to scatter them in Israel” denotes from the internal church; thus to dissipate the goods and the truths of the church appertaining to them.

[4] That “dividing” has this signification is also plain from the words written on the wall when Belshazzar king of Babel, together with his lords, his wives, and his concubines, drank wine from the vessels of gold and of silver which belonged to the temple that was at Jerusalem. The writing was:

Numbered, numbered, weighed, and divided (Daniel 5:2-4, 25-28); where “divided” means separated from the kingdom. In this passage it is plain how all things were at that time representative. In it is described the profanation of good and truth, which is signified by “Babel” (that Babel” denotes profanation, see n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); “vessels of gold and of silver” denote the goods of love and the truths of faith from the the Lord, (n. 1551, 1552, 5658, 6914, 6917). Profanation is signified by “drinking therefrom, and at the same time praising the gods of gold, of silver, of brass, of iron, of wood, and of stone,” as we read in the fourth verse of the chapter, which denote evils and falsities in a series (n. 4402, 4544, 7873, 8941). By the “temple at Jerusalem” from which the vessels came, is signified in the supreme sense the Lord, in the representative sense His kingdom and church (n. 3720). The kingdom of Belshazzar being “divided” signified the dissipation of good and truth, and he himself being “slain that night” signified the loss of the life of truth and good, thus damnation; for “to be divided” denotes to be dissipated; “a king” denotes the truth of good (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); the like is signified by “kingdom” (n. 1672, 2547, 4691); “to be slain” denotes to be deprived of the life of truth and good (n. 3607, 6767, 8902); and the “night” in which he was slain denotes a state of evil and falsity (n. 2353, 7776, 7851, 7870, 7947). From this it is plain that all things there were representative.

[5] It says in David:

They divided My garments among them, and upon My vesture did they cast a lot (Psalms 22:18).

They divided His garments, casting a lot; that it might be fulfilled which was spoken by the prophet (Matthew 27:35).

The soldiers took His garments, and made four parts; and the tunic, the tunic was without seam, woven from the top throughout. They said therefore, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled (John 19:23-24).

He who reads these words and knows nothing of the internal sense of the Word, is not aware that anything secret lies hidden in them, when yet in each word there is a Divine secret. The secret was that Divine truths had been dissipated by the Jews, for the Lord was the Divine truth; and hence He is called “the Word” (John 1). “The Word” denotes Divine truth; His garments represented truths in the external form; and His tunic, truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews. (That “garments” denote truths in the external form, see n. 2576, 5248, 5954, 6918; also that “a tunic” denotes truth in the internal form, n. 4677.) Truths in the external form are such as are those of the Word in the literal sense; but truths in the internal form are such as are those of the Word in the spiritual sense. The division of the garments into four parts signified total dissipation, in like manner as the division in Zechariah 14:4, and in other passages; likewise the division into two parts, as we read of the veil of the temple (Matthew 27:51; Mark 15:38). The rending of the rocks also at that time (Matthew 27:51) represented the dissipation of all things of faith, for a “rock” denotes the Lord as to faith, consequently it denotes faith from the Lord.

5973. And Israel said. That this signifies spiritual good now, is evident from the representation of Israel, as being spiritual good (see n. 5801, 5803, 5807, 5817, 5819, 5826, 5832, 5833). (What is meant by the spiritual good which is “Israel,” and what by the natural good which is “Jacob,” may be seen above, n. 5965.) He who is unacquainted with the internal sense of the Word cannot possibly know why Jacob is sometimes called “Jacob,” and sometimes “Israel;” for in the same chapter, and even in the same verse, now one name is used and now the other. Hence it is very evident that there is an internal sense in the Word, as here where it is said, “the spirit of Jacob their father revived, and Israel said;” and in like manner in other passages:

Benjamin, Joseph’s brother, Jacob sent not with his brethren; and the sons of Israel came in the midst of those who came (Genesis 42:4-5).

Israel journeyed; God said to Israel in the visions of the night, Jacob, Jacob; and he said, Behold me (Genesis 46:1-2).

Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father (Genesis 46:5).

All the souls of the house of Jacob that came into Egypt were seventy; Joseph harnessed his chariot, and went up to meet Israel; and Israel said unto Joseph (verses 27, 29-30).

Israel dwelt in the land of Egypt, in the land of Goshen; Jacob lived in the land of Egypt seventeen years; and the days of Israel drew near to die (Genesis 47:27-29).

And one told Jacob and said, Behold thy son Joseph cometh unto thee; and Israel strengthened himself, and sat upon the bed; and Jacob said unto Joseph (Genesis 48:2-3).

Jacob called his sons, and said, Assemble yourselves, and hear, ye sons of Jacob; listen to Israel your father (Genesis 49:1-2).

Cursed be their anger, for it was vehement, and their wrath, for it was hard; I will divide them in Jacob, and scatter them in Israel (Genesis 49:7).

The arms of his hands shall be made strong by the hands of the strong one of Jacob; from thence is the shepherd, the stone of Israel (Genesis 49:24);

besides frequently in the prophets.

5954. And to all of them he gave each changes of garments. That this signifies truths initiated in good, is evident from the signification of “garments” as being truths (of which below). Thus “changes of garments” are truths which are new; and truths become new when they are initiated in good, because they then receive life. For the subject treated of is the conjunction of the natural man with the spiritual, or of the external man with the internal. When the conjunction is being effected, then truths are changed and become new, for they receive life from the influx of good (as just above, n. 5951). (That to change the garments was representative of holy truths being put on, and that hence came changes of garments, see n. 4545.)

[2] That by “garments” in the Word are signified truths, is because truths clothe good almost as the vessels do the blood, and the fibers the [animal] spirit. That a “garment” is a significative of truth is because spirits and also angels appear clothed in garments, and each according to the truths appertaining to him. Those appear in white garments who are in the truths of faith through which is good, but those appear in bright shining garments who are in the truths of faith that are from good; for good shines through the truth, and gives the resplendence (see n. 5248).

[3] That spirits and angels appear in garments can also be seen from the Word, where it is mentioned that angels were seen, as in Matthew:

The appearance of the angel sitting at the Lord’s sepulcher was like lightning, and his raiment white as snow (Matthew 28:3).

In John:

Upon the thrones I saw four and twenty elders sitting, clothed in white garments (Revelation 4:4).

In the same:

He that sat upon the white horse was clothed in a garment dipped in blood; and His name is called The Word of God. His armies which are in heaven followed Him upon white horses, clothed in fine linen, white and clean (Revelation 19:11, 13-14);

“garments white as snow,” and “fine white linen,” signify holy truths, for whiteness and shining white are predicated of truths (n. 3301, 3993, 4007, 5319), for the reason that they approach nearest to light, and the light which is from the Lord is Divine truth; and therefore when the Lord was transfigured, His garments appeared as the light, of which in Matthew:

When Jesus was transfigured His face did shine as the sun, and His garments became as the light (Matthew 17:2).

That “light” is Divine truth is known in the church, and that it is compared to a “garment” is evident in David:

Jehovah covereth Himself with light as with a garment (Psalms 104:2).

[4] That “garments” are truths is plain from many passages in the Word, as in Matthew:

When the king came in to see the guests, he saw there a man not clad with a wedding garment; and he said to him, Friend, how camest thou in hither not having a wedding garment? wherefore he was cast out into the outer darkness (Matthew 22:11-13);

who are meant by “him not clad in a wedding-garment” may be seen at n. 2132.

In Isaiah:

Wake up! wake up! put on thy strength, O Zion; put on the garments of thine ornament, O Jerusalem, the city of holiness; because there shall no more come into thee the uncircumcised and the unclean (Isaiah 52:1);

“garments of ornament” denote truths from good.

[5] In Ezekiel:

I clothed thee with broidered work, and shod thee with badger (taxo), and I girded thee with fine linen, and covered thee with silk. Thy garments were of fine linen, and silk, and broidered work; thou didst eat fine flour, honey, and oil (Ezekiel 16:10, 13);

speaking of Jerusalem, by which is there meant the Ancient spiritual Church which was set up by the Lord after the Most Ancient celestial Church had expired. The truths with which this church was endowed are described by the “garments;” “broidered work” is memory-knowledge, which when genuine also appears in the other life like broidered work, and like lace, as also it has been given to see; “fine linen and silk” are truths from good; but in heaven, being in the light there, these are intensely bright and are transparent.

[6] In the same:

Fine linen in broidered work from Egypt was thy sail; blue and crimson from the isles of Elishah were thy covering (Ezekiel 27:7);

speaking of Tyre, by which are represented the knowledges of truth and good (n. 1201), which when genuine are “fine linen in broidered work from Egypt;” the derivative good, or good of truth, is the “blue and crimson.”

[7] In David:

The king’s daughter is all glorious; of inweavings of gold is her garment; in embroideries shall she be brought to the king (Psalms 45:13-14).

The “king’s daughter” denotes the affection of truth; “of inweavings of gold is her garment” denotes the truths wherein is good; “embroideries” denote the lowest truths.

In John:

Thou hast a few names in Sardis which have not defiled their garments; and they shall walk with Me in white ones, because they are worthy. He that overcometh shall be clothed in white garments (Revelation 3:4-5);

“not to defile the garments” denotes not to befoul truths with falsities.

[8] In the same:

Blessed is he that watcheth, and keepeth his garments, that he walk not naked, and they see his shame (Revelation 16:15);

“garments” in like manner denote truths. It is the truths of faith from the Word which are properly signified by “garments.” He who has not acquired these from that source, or he who has not acquired truths or semblances of truths from his religiosity, as the Gentiles, and applied them to life, is not in good, howsoever he supposes himself to be. For as he has no truths from the Word, or from his religiosity, he suffers himself to be led by means of reasonings equally by evil spirits as by good spirits, and thus cannot be defended by the angels. This is meant by the exhortation “to watch and to keep his garments, that he walk not naked and they see his shame.”

[9] In Zechariah:

Joshua was in defiled garments; thus he stood before the angel, who said to those who stood before him, Remove the defiled garments from before him. And unto him he said, See I have caused thine iniquity to pass from thee, and am clothing thee with changes of garments (Zech. 3:3-4);

“defiled garments” denote truths polluted by falsities which are from evil; wherefore when these garments are removed, and others are put on, it is said, “See, I have caused thine iniquity to pass from thee.” Anyone can know that iniquity does not pass away by a change of garments, and hence also anyone can conclude that a change of garments was representative, as was also the washing of garments, which was commanded when the people were being purified, as when they came near unto Mount Sinai (Exodus 19:14), and when they were being cleansed from things impure (Leviticus 11:25, 40; 14:8-9; Numbers 8:6-7; 19:21; 31:19-24).

[10] For cleansings from things impure are effected through the truths of faith, because these teach what good is, what charity, what the neighbor, what faith, that there is a Lord, that there is a heaven, that there is eternal life. Without truths which teach, it is not known what these things are, nor even that they are. Who from himself knows otherwise than that the good of the love of self and of the world is the only good appertaining to man; for both are the delight of his life? And who can know except from the truths of faith that there is another good which can be applied to man, namely, the good of love to God and the good of charity toward the neighbor, and that in these goods is heavenly life; and also that this good flows in through heaven from the Lord insofar as the man does not love himself more than others, and insofar as he does not love the world more than heaven? From all this it is evident that the purification which was represented by the washing of garments is effected through the truths of faith.