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.

4281. That by “the hollow of Jacob’s thigh was out of joint in his wrestling with him,” is signified that this conjunction was wholly injured and displaced in Jacob’s posterity, is evident from the signification of being “out of joint” in the sense in question, as being to be displaced, and thus to be injured. That the “hollow of the thigh” denotes conjunction, is manifest from what was said above (n. 4280); and because in the Word “Jacob” denotes not only Jacob, but also all his posterity, as is evident from many passages in the Word (Numbers 23:7, 10, 21, 2 23:23; 24:5, 1 24:17, 19; Deuteronomy 33:10; Isaiah 40:27; 43:1, 22; 44:1-2, 21; 48:12; 59:20; Jeremiah 10:16, 25; 30:7, 10, 18; 31:7, 11; 46:27-28; Hosea 10:11 Amos 7:2; Micah 2:12; 3:8; Psalms 14:7; 24:6; 59:13; 78:5; 99:4 and elsewhere).

[2] That Jacob and his posterity were of such a character that with them celestial and spiritual love could not be conjoined with natural good (that is, the internal or spiritual man with the external or natural man), is manifest from everything which is related of that nation in the Word; for they did not know, nor were they willing to know, what the internal or spiritual man is, and therefore this was not revealed to them; for they believed that nothing exists in man except that which is external and natural. In all their worship they had regard to nothing else, insomuch that Divine worship was to them no otherwise than idolatrous; for when internal worship is separated from external, it is merely idolatrous. The church that was instituted with them was not a church, but only the representative of a church; for which reason that church is called a representative church. That a representative of a church is possible with such people may be seen above (n. 1361, 3670, 4208).

[3] For in representations the person is not reflected upon, but the thing which is represented; and therefore Divine, celestial, and spiritual things were represented not only by persons, but also by inanimate things, as by Aaron’s garments, the ark, the altar, the oxen and sheep that were sacrificed, the lampstand with its lamps, the bread of arrangement upon the golden table, the oil with which they were anointed, the frankincense, and other like things. Hence it was that their kings, the evil as well as the good, represented the Lord’s royalty; and the high priests, the evil as well as the good, represented the things that belong to the Lord’s Divine priesthood, when they discharged their office in an outward form according to the statutes and precepts. In order therefore that the representative of a church might come forth among them, such statutes and laws were given them by manifest revelation as were altogether representative; and therefore so long as they were in them and observed them strictly, so long they were able to represent; but when they turned aside from them, as to the statutes and laws of other nations, and especially to the worship of another god, they then deprived themselves of the faculty of representing. For this reason they were driven by outward means, such as captivities, disasters, threats, and miracles, to laws and statutes truly representative; but not by internal means, as are those who have internal worship in external. These things are signified by the “hollow of Jacob’s thigh being out of joint,” taken in the internal historical sense, which regards Jacob and his posterity.

6040. 'And Joseph said to his brothers' means a perception by the truths in the natural. This is clear from the meaning of 'saying' as perception, dealt with often; from the representation of 'the sons of Israel' as spiritual truths within the natural, dealt with in 5414, 5879; and from the representation of 'Joseph' as the internal celestial, dealt with in 5869, 5877. From this it is evident that 'Joseph said to his brothers' means a perception by the truths in the natural which was received from the internal celestial. The reason 'Joseph said' does not mean a perception by him is that Joseph is the internal and all perception flows by way of the internal into the external or natural. By itself the natural does not perceive anything whatever but receives its perceptions from what is prior to itself. Yet what is prior does not perceive by itself but from what is yet prior to it, so that finally perception is received from the Lord, who has uncreated Being. Such is the nature of influx and consequently of perception. The situation with influx is like coming into being and remaining in being. Nothing comes into being by itself but from what is prior to itself, so that finally everything comes from Him who is First, that is, whose Being (Esse) and Manifestation (Existere) are uncreated. Everything is also kept in being by Him who is First, for the same applies to remaining in being as to coming into being, since remaining in being is constant coming into being.

[2] The reason why the expression 'a perception by the truths in the natural' is used and not a perception by people in possession of those truths is that spiritual language employs that kind of expression. For such a usage draws the ideas composing one's thought away from persons and fixes them on spiritual realities; and those realities, which are truths and forms of good, are what possess life in a person and cause him to have life. For those realities are derived from the Lord, the Source of life in its entirety. That kind of usage also leads one's mind away from ascribing truths and forms of good to a person. Such spiritual language also enables one to form an overall idea that extends further and wider than when the idea of a person is tied up with it. If for example one speaks of perception by people in possession of truths in the natural one's ideas become fixed at the same time on people like that - a common occurrence - and so one's ideas are drawn away from the overall idea, with the result that the light of truth is diminished. Furthermore, in the next life thought about persons disturbs such persons, for in that life all thought is communicated. These are the reasons why impersonal expressions like the one here - 'a perception by the truths in the natural' are used.