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.

8427. And in the morning, then ye shall see the glory of Jehovah. That this signifies that in the beginning of a new state there will be the advent of the Lord, is evident from the signification of “morning,” as being the beginning of a new state (of which just above, n. 8426); and from the signification of “the glory of Jehovah,” as being His presence and advent. That “glory” denotes the presence and the advent of the Lord, is because in the supreme sense “glory” denotes the Divine truth which proceeds from the Lord, and the Divine truth appears before the eyes of the angels as light and brightness from the Sun which is the Lord. (That “glory” denotes the Divine truth proceeding from the Lord, see n. 5922, 8267; and that it denotes the intelligence and wisdom which are from Divine truth, n. 4809; and that from this it denotes the internal sense of the Word, because this sense is Divine truth in glory, n. 5922)

[2] It is said that “in the morning they should see the glory of Jehovah,” because the rising of the sun and the light from it (which light in heaven enlightens the angelic sight both external and internal), and consequently the presence and the advent of the Lord, who is the Sun in heaven, corresponds to the time of morning on the earth, and is here signified by “morning.” Therefore that light from the Sun, which light is the Divine truth proceeding from the Lord, thus is the Lord, is “glory.” From all this it is evident that by “glory” is signified the presence and the advent of the Lord. That these are “glory,” is also evident from many passages in the Word; as in Moses:

The cloud covered the mount, and the glory of Jehovah abode upon Mount Sinai, and the cloud covered it six days; the appearance of the glory of Jehovah was like devouring fire on the top of the mount before the eyes of the sons of Israel (Exodus 24:15-17);

it is evident that the presence of Jehovah, that is, of the Lord, appearing like a cloud and like fire upon the mount, is here called “the glory of Jehovah.” Again:

The cloud covered the tent of meeting, and the glory of Jehovah filled the tabernacle. And Moses could not enter into the tent of meeting, because the cloud abode thereon, and the glory of Jehovah filled the tabernacle (Exodus 40:3435);

here also the presence of the Lord appearing as a cloud is called “glory.”

[3] And in the following:

Moses and Aaron entered into the tent of meeting, and came out, and blessed the people; then appeared the glory of Jehovah toward the whole people (Leviticus 9:23).

The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Numbers 14:10; also 16:19, 42).

The cloud filled the house of Jehovah, so that the priests could not stand to minister by reason of the cloud; because the glory of Jehovah filled the house of Jehovah (1 Kings 8:10-11).

The temple was filled with smoke from the glory of God, and from His power; so that no one could enter into the temple (Revelation 15:8).

He showed me the great city, the holy Jerusalem, coming down from heaven from God, having the glory of God: the city hath no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the lamp thereof (Revelation 21:10-11, 23);

here “the glory of God” manifestly denotes light from the Lord, which is the Divine truth proceeding from Him, thus the presence of the Lord, for the Lord is present in the truth which is from Him.

[4] That “the glory of Jehovah” denotes His presence, is further evident in Moses:

Moses said unto Jehovah, Show me I pray Thy glory; to whom He said, I will make all My good pass before thee; and when My glory shall pass by, it shall be that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by; but when I shall take away My hand thou shall see My back parts, and My faces shall not be seen (Exodus 33:18).

Here also “the glory of Jehovah” manifestly denotes His presence.

In Matthew:

The disciples said unto Jesus, Tell us what shall be the sign of Thy coming? Jesus said, Then shall appear the sign of the Son of man, and they shall see the Son of man coming in the clouds of heaven with power and glory (24:3, (Matthew 24:3) 30).

The last time of the former church and the first time of the new church is here treated of; “the Son of man” denotes truth Divine proceeding from the Lord; “the clouds of heaven” denote the Word in the sense of the letter; “power and glory” denote the internal sense, thus the Divine truth which shall then appear; “the coming of the Lord” denotes the acknowledgment of truth Divine by those who are of the new church, and the denial of it by those who are of the old church (see n. 4060).

[5] That the Lord as to Divine truth is “glory,” is evident in Isaiah:

The voice of one crying in the wilderness, Prepare ye the way of Jehovah; the glory of Jehovah shall be revealed, and all flesh shall see it together (40:3, 5);

speaking of the Lord, who is “the glory.”

In John:

The Word became flesh, and dwelt in us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth (1:14).

These things said Isaiah, when he saw His glory, and spake of Him (12:41);

here “glory” denotes the Lord. In like manner in Moses:

I am living, and the whole earth shall be filled with the glory of Jehovah (Numbers 14:21);

here “the glory of Jehovah” denotes the advent of the Lord, and enlightenment by the Divine truth which is from Him.

[6] “Glory” denotes the Divine of the Lord in these passages:

I am Jehovah, this is My name, and My glory will I not give to another (Isaiah 42:8).

When the Son of man cometh in the glory of His Father with the holy angels (Mark 8:38).

It behooved the Christ to suffer, and to enter into His glory (Luke 24:26).

As by “the glory of Jehovah” is signified the Lord as to Divine truth, so also by “glory” are signified the Divine wisdom and intelligence, which are of the Divine truth from the Lord. Wisdom and intelligence from the Divine are meant by “glory” in Ezekiel 1:28; 8:4; 9:3; 10:4, 10:18-19; 11:22-23, which was represented there by a rainbow such as is seen in a cloud.

1616. And Abram pitched his tent, and came and dwelt in the oak-groves of Mamre that are in Hebron. That this signifies that the Lord attained to a perception still more internal, is evident from the signification of “pitching a tent,” that is, of moving and fixing a tent, as being to be conjoined,—for a “tent” is the holy of worship (as shown before, n. 414, 1452), by which the external man is conjoined with the internal-and from the signification of an “oak-grove,” as being perception, as explained above (n. 1442, 1443), where it was “the oak-grove of Moreh,” which is the first perception; but here, “the oak-groves of Mamre,” in the plural, which signify more perception, that is, perception more internal. This perception is called “the oak-groves of Mamre that are in Hebron.” “Mamre” is also mentioned elsewhere (as in Genesis 14:13; 18:1; 23:17-19; 35:27), and Hebron likewise (as in Genesis 35:27; 37:14; Josh. 10:36, 39; 14:13-14, 15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and in other places); but with what signification, will of the Lord’s Divine mercy be seen where these passages are explained.

[2] As to “the oak-groves of Mamre that are in Hebron” signifying a still more internal perception, the case is as follows. As the things that are of the external man are conjoined with the celestial things of the internal man, so perception increases and becomes more internal. Conjunction with celestial things gives perception; for in the celestial things that are of love to Jehovah is the very life of the internal man; or what is the same, in the celestial things that are of love, that is, in celestial love, Jehovah is present, which presence is not perceived in the external man until conjunction has been effected, all perception being from conjunction.

[3] From the internal sense it is here evident how the case was with the Lord, namely, that His external man, or the Human Essence, was conjoined with the Divine Essence by degrees, according to the multiplication and fructification of knowledges. In no way can anyone, as a man, be conjoined with Jehovah or the Lord, except by means of knowledges, for by means of knowledges a man becomes a man; and so the Lord, because born as are other men, was also instructed as they are, but into His knowledges as receptacles celestial things were constantly being insinuated, so that the knowledges continually became the recipient vessels of celestial things, and themselves also became celestial.

[4] He continually advanced in this way to the celestial things of infancy for, as before said, the celestial things that are of love are insinuated from the earliest infancy up to childhood, and also to youth, when being a man he is then and afterwards imbued with knowledges [scientiae et cognitiones]. If the man is such that he can be regenerated, these knowledges are then filled with the celestial things that are of love and charity, and are thus implanted in the celestial things with which he has been gifted from infancy up to childhood and youth; and thus his external man is conjoined with his internal man.

They are first implanted in the celestial things with which he was gifted in youth, next in those with which he was gifted in childhood, and finally in those with which he was gifted in infancy; and then he is a “little child,” of whom the Lord said that “of such is the kingdom of God.” This implantation is effected by the Lord alone; and for this reason nothing celestial is possible with man, nor can be, that is not from the Lord, and that is not the Lord’s.

[5] But the Lord from His own power conjoined His external man with His internal man, and filled His knowledges with celestial things, and implanted them in the celestial things, and this in fact according to Divine order; first in the celestial things of His childhood, next in the celestial things of the age between childhood and infancy; and finally in the celestial things of His infancy; and thus at the same time became, as to the Human Essence, innocence itself and love itself, from which are all innocence and all love in the heavens and on earth. Such innocence is true infancy, because it is at the same time wisdom. But the innocence of infancy, unless by means of knowledges it becomes the innocence of wisdom, is of no use; and therefore in the other life infants are imbued with knowledges. As the Lord implanted knowledges in celestial things, so had He perception, for, as before said, all perception is from conjunction. He had His first perception when He implanted the memory-knowledges of childhood, which perception is signified by “the oak-grove of Moreh;” and His second, treated of here, which is more internal, when He implanted knowledges, which perception is signified by “the oak-groves of Mamre that are in Hebron.”