9371. THE INTERNAL SENSE.

Verses 1-2. And He said unto Moses, Come up unto Jehovah, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and bow yourselves afar off; and Moses, he alone, shall come near unto Jehovah; and they shall not come near; and the people shall not come up with him. “And He said unto Moses,” signifies that which concerns the Word in general; “come up unto Jehovah,” signifies conjunction with the Lord; “thou and Aaron,” signifies the Word in the internal sense and the external sense; “Nadab and Abihu,” signifies doctrine from both senses; “and seventy of the elders of Israel,” signifies the chief truths of the church which are of the Word, or of doctrine, and which agree with good; “and bow yourselves afar off,” signifies humiliation and adoration from the heart, and then the influx of the Lord; “and Moses, he alone, shall come near unto Jehovah,” signifies the conjunction and presence of the Lord through the Word in general; “and they shall not come near,” signifies no separate conjunction and presence; “and the people shall not come up with him,” signifies no conjunction whatever with the external apart from the internal.

3048. The servant took ten camels, of the camels of his lord, and departed. That this signifies general memory-knowledges in the natural man, is evident from the signification here of “servant,” as being the natural man (see above, n. 3019, 3020) and from the signification of “ten,” as being remains (that these are goods and truths with man stored up by the Lord, may be seen above, n. 468, 530, 560, 561, 660, 661, 1050, 1906, 2284; and that “ten,” or remains, when predicated of the Lord, are the Divine things which the Lord acquired for Himself, n. 1738, 1906); and also from the signification of “camels,” as being general memory-knowledges; and because these were Divine, or acquired by the Lord, it is said that they were “ten,” and then it is said that they were “camels, of the camels of his lord.” That he “departed,” signifies the initiation thereby which is treated of in this chapter.

[2] The subject here is the process of the conjunction of truth with good in the Lord’s Divine rational; first, the process of initiation (n. 3012-3013), the nature of which is described in a series; here, that the Lord separated in the natural man the things which were from Himself, that is, which were Divine, from those which were of the maternal. The things which were from Himself, or which were Divine, are the things by which the initiation was effected; and they are here the “ten camels, of the camels of his lord.” And hence it is that in the following verses much mention is made of “camels” as that he made the camels fall on their knees without the city (verse 11); that Rebekah also gave drink to the camels (verses 14, 19-20); that they were brought into the house, and that straw and provender were given them (verses 31-32); and further, that Rebekah and her girls rode upon the camels (verse 61); and that Isaac saw the camels coming; and when Rebekah saw Isaac, that she alighted off her camel (verses 63-64). Camels are mentioned so often because of the internal sense, in which they signify the general memory-knowledges in the natural man, from which comes the affection of truth which is to be initiated into the affection of good in the rational, and this in the usual way, as shown above; for the rational as to truth cannot possibly be born and perfected without memory-knowledges and knowledges.

[3] That “camels” signify general memory-knowledges is evident from other passages in the Word where they are mentioned, as in Isaiah:

The prophecy of the beasts of the south: In the land of straitness and distress; from whence come the young lion and the old lion, the viper and the flying fire serpent; they carry their riches upon the shoulder of young asses, and their treasures upon the hump of camels, to a people that shall not profit; for Egypt shall help in vain and to no purpose (Isaiah 30:6-7).

The “beasts of the south” denote those who are in the light of knowledges, or in knowledges, but in a life of evil; “carrying their riches upon the shoulder of young asses” denotes the knowledges pertaining to their rational (that a “young ass” is rational truth may be seen above, n. 2781); “their treasures upon the hump of camels,” denotes the knowledges pertaining to their natural; the camels’ “hump” is what is natural; the “camels” themselves signify the general memory-knowledges which are there; the “treasures” are the knowledges which they hold as precious; that “Egypt shall help in vain and to no purpose” denotes that memory-knowledges are of no use to them; that “Egypt” is memory-knowledge may be seen above (n. 1164-1165, 1186, 1462, 2588 the end). That “camels” here are not camels is plain; for it is said “the young lion and the old lion carry their treasures upon the hump of camels”; and anyone can see that some arcanum of the church is hereby signified.

[4] Again:

The prophecy of the wilderness of the sea: Thus hath the Lord said, Go, set a watchman; let him declare what he seeth: and he saw a chariot, a pair of horsemen, a chariot of an ass, a chariot of a camel, and he hearkened diligently. And he answered and said, Babel is fallen, is fallen (Isaiah 21:1, 6-7, 9).

The “wilderness of the sea” here denotes the emptiness of memory-knowledges that are not for use; a “chariot of an ass,” a collection of particular memory-knowledges; a “chariot of a camel,” a collection of general memory-knowledges in the natural man. It is the empty reasonings with those signified by “Babel” which are thus described.

[5] Again:

Thy heart shall be enlarged because the multitude of the sea shall be converted unto thee, the wealth of the nations shall come unto thee. The abundance of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come; they shall bring gold and incense, and they shall proclaim the praises of Jehovah (Isaiah 60:5-6).

This is concerning the Lord, and concerning the Divine celestial and spiritual things in His natural: the “multitude of the sea” denotes the immense supply of natural truth; the “wealth of the nations,” the immense supply of natural good; the “abundance of camels,” the abundant supply of general memory-knowledges; “gold and frankincense,” goods and truths, which are the “praises of Jehovah;” “from Sheba” is from the celestial things of love and faith (see n. 113, 117, 1171). That:

The queen of Sheba came to Solomon to Jerusalem with exceeding great riches, with camels that bare spices, and very much gold, and precious stones (1 Kings 10:1-2)

represented the wisdom and intelligence which came to the Lord, who in the internal sense here is “Solomon.” The “camels bearing spices, gold, and precious stones” are the things of wisdom and intelligence in the natural man.

[6] In Jeremiah:

To Arabia, and to the kingdoms of Hazor, which Nebuchadnezzar king of Babel smote: Arise ye, go up to Arabia, and lay waste the sons of the East. Their tents shall they take, and they shall carry away for themselves their curtains, and all their vessels, and their camels. And their camels shall be a booty, and I will scatter them to every wind (Jeremiah 49:28-29, 32).

Here “Arabia and the kingdoms of Hazor,” in the opposite sense, denote those who are in knowledges of celestial and spiritual things, but for the end of no other use than that they may be esteemed wise and intelligent by themselves and the world; the “camels which should be taken away from them, and should be for a booty, and should be scattered to every wind,” are in general the memory-knowledges and the knowledges of good and truth which are also taken away from them in the life of the body by their believing contrary things, and in the other life wholly.

[7] In Zechariah:

And this shall be the plague wherewith Jehovah will smite all the peoples that shall fight against Jerusalem; thus shall be the plague of the horse, of the mule, of the camel, and of the ass, and of every beast (Zech. 14:12, 15).

Here the “plague of the horse, of the mule, of the camel, and of the ass,” denotes the privation of intellectual things, which thus succeed in order from rational things to natural things (what is meant by the “horse,” may be seen above, n. 2761, 2762; what by the “mule” n. 2781; and what by the “ass,” n. 2781); “camels” denote the general memory-knowledges in the natural man. The like was signified by the murrain in Egypt, which was “Upon the cattle in the field, upon the horses, upon the asses, upon the camels,cupon herd and upon flock” (Exodus 9:2-3).

[8] From these passages it is evident that by “camels” in the internal sense of the Word are signified the general memory-knowledges of the natural man. General memory-knowledges are those which include in themselves many particulars, and these singulars; and they form in general the natural man as to the intellectual part of it.

4288. These same words which have thus far been explained have regard also to the Jewish and Israelitish nation, which is named “Jacob” in the Word, as has been said and shown above (n. 4279). In that sense which is called the internal historical sense, by these words—“Let me go, for the dawn ariseth”—is signified that what is representative should depart from the posterity of Jacob, before they came into the representatives of the land of Canaan. It has been shown above what the character of that nation was, namely, that with them there was no internal worship, but only external; thus that the heavenly conjugial was separated from them, and therefore that no church could be instituted with them, but only the representative of a church (n. 4281).

[2] But be it known what a representative church is, and what the representative of a church. A representative church is when there is internal worship in external, and the representative of a church when there is no internal worship, but nevertheless there is external. In both there are nearly similar outward rituals, that is, similar statutes, similar laws, and similar precepts. But in the representative church the externals correspond with the internals, so as to make a one; whereas in the representative of a church there is no correspondence, because the externals are either devoid of internals, or are at variance with them. In a representative church celestial and spiritual love is the principal, but in the representative of a church bodily and worldly love is the principal. Celestial and spiritual love is the internal itself; but where there is no celestial and spiritual love, but only bodily and worldly love, the external is devoid of an internal. The Ancient Church, which was after the flood, was a representative church; but that which was instituted among the posterity of Jacob was only the representative of a church.

[3] To make this evident let the distinction be illustrated by examples. In the Representative Church Divine worship took place on mountains, because mountains signified celestial love, and in the supreme sense the the Lord, (n. 795, 1430, 2722, 4210); and when they were holding worship on mountains, they were in their holy state, because they were at the same time in celestial love. In the Representative Church Divine worship took place also in groves, because groves signified spiritual love, and in the supreme sense the Lord as to this love (n. 2722); and when they were holding worship in groves, they were in their holy state, because at the same time in spiritual love. In the Representative Church when they were holding Divine worship, they turned their faces to the rising of the sun, because by the rising sun was also signified celestial love (n. 101, 1529, 1530, 2441, 2495, 3636, 3643). And so when they looked at the moon they were in like manner penetrated with a certain holy reverence, because the moon signified spiritual love (n. 1529-1531, 2495, 4060). It was similar when they looked at the starry heaven, because this signified the angelic heaven or the Lord’s kingdom. In the Representative Church they had tents or tabernacles, and Divine worship in them, and this holy; because tents or tabernacles signified the holy of love and worship (n. 414, 1102, 2145, 2152, 3312); and so in innumerable other things.

[4] In the representative of a church there was indeed in the beginning a like Divine worship upon mountains, and also in groves, and they also turned their faces toward the rising of the sun, and looked at the moon and the stars, and similarly held worship in tents or tabernacles. But as they were in external worship without internal, or in bodily and worldly love, and not in celestial and spiritual love, and thus worshiped the mountains and groves themselves, and the sun, moon, and stars, as also their tents or tabernacles, and thus made the rituals idolatrous which in the Ancient Church were holy, they were therefore restricted to what was common to all, namely, to the mountain where Jerusalem was, and at last where Zion was, and to the rising of the sun as seen thence and from the temple, and also to a tent in common, which was called the tent of meeting, and finally to the ark in the temple; and this to the intent that a representative of a church might exist when they were in a holy external; as otherwise they would have profaned holy things.

[5] From this it is evident what the distinction is between a representative church and a representative of a church; in general, that they who were of the representative church communicated with the three heavens as to their interiors, to which these external things served as a plane; but they who were in the representative of a church did not communicate with the heavens as to their interiors; but still the external things in which they were kept could serve as a plane, and this miraculously of the Lord’s providence, to the intent that something of communication might exist between heaven and man, by means of some semblance of a church; for without the communication of heaven with man through something of a church, the human race would perish. What the correspondence of internal things is, cannot be told in few words, but will of the Lord’s Divine mercy be told in the following pages.