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.

8760. And Moses went up unto God. That this signifies the truth from the Divine which is beneath heaven conjoining itself with the Divine truth which is in heaven, is evident from the representation of Moses, as being truth from the Divine (see n. 6771, 6827, 7014), here truth from the Divine which is beneath heaven, for the reason that now he represents the sons of Israel as their head, thus those who are of the spiritual church, who as yet are not in heaven because not yet in good formed by truths (see n. 8753, 8754); and from the signification of “going up,” as being to conjoin oneself, for he who goes up to the Divine conjoins himself with Him; as for instance when “going up into heaven” is mentioned, there is meant being conjoined with the Lord; and the reverse is meant by “coming down from heaven.” The Divine truth in heaven, with which there is conjunction, is meant by “God,” for in the Word the Lord is called “God” from Divine truth, and “Jehovah” from Divine good (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873, 8301); and because the conjunction of Divine truth with Divine good is here treated of, therefore in this verse “God” is first mentioned, and then “Jehovah,” in these words, “Moses went up unto God, and Jehovah called unto him from the mountain.”

[2] It is said, the Divine truth in heaven, and afterward, the Divine good in heaven, for the reason that the Divine Itself is far above the heavens, not only the Divine good itself, but also the Divine truth itself which proceeds immediately from the Divine good. That these are far above heaven, is because in itself the Divine is infinite, and the infinite cannot be conjoined with finite things, thus not with the angels in the heavens, except by the putting on of something finite, and thus by accommodation to reception. The Divine good itself is also in itself an infinite flame of ardor, that is, of love, and this flame no angel in heaven can bear, for he would be consumed like a man if the flame of the sun were to touch him without intermediate tempering. Moreover if the light from the flame of the Divine love, which light is Divine truth, were to flow in without abatement from its own fiery splendor, it would blind all who are in heaven. From all this it can be seen what the difference is between the Divine good and Divine truth above the heavens, and the Divine good and Divine truth in the heavens, here treated of.

1551. In silver. That this signifies truths, is evident from the signification of “silver,” as being truth. The most ancient people compared the goods and truths in man to metals; the inmost or the celestial goods, which are of love to the Lord, to gold; the truths which are from these, to silver; but the lower or natural goods, to copper; and the lower truths, to iron; nor did they simply compare them, but they likewise called them so. Hence periods of time were also likened to the same metals, and were called the golden, the silver, the copper, and the iron ages; for the ages followed one another in this order. The golden age was the time of the Most Ancient Church, which was a celestial man; the silver age was the time of the Ancient Church, which was a spiritual man; the copper age was the time of the succeeding church; and to this succeeded the iron age. Similar things are also signified by the statue seen by Nebuchadnezzar in a dream, whose “head was of good gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron” (Daniel 2:32-33). That this was to be the series, or that the periods of the church succeeded one another in this order, is evident from the same Prophet, and in the same chapter.

[2] That in the internal sense of the Word, “silver,” wherever named, signifies truth, and in the opposite sense falsity, is evident from the following passages.

In Isaiah:

For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron; I will also make thine officers peace, and thine exactors righteousness (Isaiah 60:17); where it is evident what each metal means. The Lord’s coming, and His celestial kingdom and church, are there treated of; “gold for brass,” is celestial good instead of natural good; “silver for iron,” is spiritual truth instead of natural truth; “brass for wood,” is natural good instead of corporeal good; “iron for stones,” is natural truth instead of sensuous truth. In the same:

Ho, everyone that thirsteth, go ye to the waters; and he that hath no silver; go ye, buy and eat (Isaiah 55:1);

“he that hath no silver,” is he who is in ignorance of truth, and yet in the good of charity, like many within the church, and the nations outside the church.

[3] In the same:

The isles shall wait for me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them, unto the name of Jehovah thy God, and to the Holy One of Israel (Isaiah 60:9).

Here a new church, or that of the Gentiles, is treated of specifically, and the Lord’s kingdom universally; “the ships from Tarshish” denote knowledges; “silver,” truths; and “gold,” goods; for these are the things which they shall “bring to the name of Jehovah.”

In Ezekiel:

Thou didst take the vessels of thine adorning of My gold and of My silver, which I had given thee, and madest for thee images of a male (Ezekiel 16:17).

Here “gold” denotes the knowledges of celestial things; “silver,” those of spiritual things. In the same:

Thou wast adorned with gold and silver, and thy raiment was fine linen and silk, and broidered work (Ezekiel 16:13).

This is said of Jerusalem, by which the Lord’s church is signified, and the adornment of which is thus described. Again:

Behold, thou art wise, there is no secret that they have hidden from thee; in thy wisdom and in thine intelligence thou hast gotten thee riches, and hast gotten gold and silver into thy treasures (Ezekiel 28:3-4

This is said of Tyre, and it is plain that here “gold” is the wealth of wisdom, and “silver” the wealth of intelligence.

[4] In Joel:

Ye have taken My silver and My gold, and have carried into your temples My goodly desirable things (Joel 3:5).

This is said concerning Tyre, Zidon, and Philistia; by which are signified knowledges, which are “the gold and the silver” that they have carried into their temples.

In Haggai:

The choice of all nations shall come, and I will fill this house with glory; the silver is Mine and the gold is Mine; the glory of this latter house shall be greater than that of the former (Haggai 2:7-9); where the Lord’s church is treated of, concerning which “gold” and “silver” are predicated.

In Malachi:

He shall sit as a smelter and purifier of silver, and shall purify the sons of Leviticus (Malachi 3:3); where the Lord’s coming is treated of.

In David:

The discourses of Jehovah are pure discourses, silver smelted in a crucible of earth, smelted seven times (Psalms 12:6).

The “silver purified seven times,” denotes Divine truth. In respect to the command given to the sons of Israel, when they were to go out of Egypt:

Every woman shall borrow of her neighbor, and of her that is a guest in her house, vessels of silver and vessels of gold, and garments; and ye shall put them upon your sons, and upon your daughters, and shall spoil the Egyptians (Exodus 3:22; 11:2-3; 12:35-36);

everyone can see that the sons of Israel would by no means have been told thus to steal, and to spoil the Egyptians, unless some arcana were thus to be represented; but what the arcana are may be seen from the signification of “silver,” of “gold,” and of “garments,” and of “Egypt;” and it may also be seen that much the same was there represented as is here represented by Abram, who was rich in silver and gold from Egypt.

[5] As “silver” signifies truth, so in the opposite sense it signifies falsity; for they who are in falsity think that falsity is truth; as is also evident in the Prophets.

In Moses:

Thou shalt not covet the silver and the gold of the nations, nor take it unto thee, lest thou be snared therein; for it is an abomination to Jehovah thy God; detesting thou shalt detest it (Deuteronomy 7:25-26);

“the gold of the nations” denotes evils, and their “silver” falsities. Again:

Ye shall not make with Me gods of silver, and gods of gold shall ye not make unto you (Exodus 20:23);

by which in the internal sense nothing else is signified than falsities and cupidities; “gods of silver” are falsities; and “gods of gold” are cupidities.

In Isaiah:

In that day shall they cast away every man his idols of silver and his idols of gold, which your own hands have made unto you for a sin (Isaiah 31:7);

“idols of silver and idols of gold,” denote similar things as before; “your own hands have made them,” means that they are from man’s Own.

In Jeremiah:

They are become brutish and foolish; a teaching of vanities is that stock; silver beaten out is brought from Tarshish, and gold from Uphaz, the work of the artificer and of the hands of the founder; blue and crimson are their clothing, it is all the work of the wise (Jeremiah 10:8-9);

denoting the like things, as is very evident.