9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.
Arcana Coelestia #9093
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.
Numbers 33
1
These are the journeys of the children of Israel, when they went forth out of the land of Egypt by their armies under the hand of Moses and Aaron.
2
Moses wrote their goings out according to their journeys by the commandment of Yahweh: and these are their journeys according to their goings out.
3
They traveled from Rameses in the first month, on the fifteenth day of the first month; on the next day after the Passover the children of Israel went out with a high hand in the sight of all the Egyptians,
4
while the Egyptians were burying all their firstborn, whom Yahweh had struck among them: on their gods also Yahweh executed judgments.
5
The children of Israel traveled from Rameses, and encamped in Succoth.
6
They traveled from Succoth, and encamped in Etham, which is in the edge of the wilderness.
7
They traveled from Etham, and turned back to Pihahiroth, which is before Baal Zephon: and they encamped before Migdol.
8
They traveled from before Hahiroth, and passed through the midst of the sea into the wilderness: and they went three days' journey in the wilderness of Etham, and encamped in Marah.
9
They traveled from Marah, and came to Elim: and in Elim were twelve springs of water, and seventy palm trees; and they encamped there.
10
They traveled from Elim, and encamped by the Red Sea.
11
They traveled from the Red Sea, and encamped in the wilderness of Sin.
12
They traveled from the wilderness of Sin, and encamped in Dophkah.
13
They traveled from Dophkah, and encamped in Alush.
14
They traveled from Alush, and encamped in Rephidim, where there was no water for the people to drink.
15
They traveled from Rephidim, and encamped in the wilderness of Sinai.
16
They traveled from the wilderness of Sinai, and encamped in Kibroth Hattaavah.
17
They traveled from Kibroth Hattaavah, and encamped in Hazeroth.
18
They traveled from Hazeroth, and encamped in Rithmah.
19
They traveled from Rithmah, and encamped in Rimmon Perez.
20
They traveled from Rimmon Perez, and encamped in Libnah.
21
They traveled from Libnah, and encamped in Rissah.
22
They traveled from Rissah, and encamped in Kehelathah.
23
They traveled from Kehelathah, and encamped in Mount Shepher.
24
They traveled from Mount Shepher, and encamped in Haradah.
25
They traveled from Haradah, and encamped in Makheloth.
26
They traveled from Makheloth, and encamped in Tahath.
27
They traveled from Tahath, and encamped in Terah.
28
They traveled from Terah, and encamped in Mithkah.
29
They traveled from Mithkah, and encamped in Hashmonah.
30
They traveled from Hashmonah, and encamped in Moseroth.
31
They traveled from Moseroth, and encamped in Bene Jaakan.
32
They traveled from Bene Jaakan, and encamped in Hor Haggidgad.
33
They traveled from Hor Haggidgad, and encamped in Jotbathah.
34
They traveled from Jotbathah, and encamped in Abronah.
35
They traveled from Abronah, and encamped in Ezion Geber.
36
They traveled from Ezion Geber, and encamped in the wilderness of Zin (the same is Kadesh).
37
They traveled from Kadesh, and encamped in Mount Hor, in the edge of the land of Edom.
38
Aaron the priest went up into Mount Hor at the commandment of Yahweh, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the fifth month, on the first day of the month.
39
Aaron was one hundred twenty-three years old when he died in Mount Hor.
40
The Canaanite, the king of Arad, who lived in the South in the land of Canaan, heard of the coming of the children of Israel.
41
They traveled from Mount Hor, and encamped in Zalmonah.
42
They traveled from Zalmonah, and encamped in Punon.
43
They traveled from Punon, and encamped in Oboth.
44
They traveled from Oboth, and encamped in Iye Abarim, in the border of Moab.
45
They traveled from Iyim, and encamped in Dibon Gad.
46
They traveled from Dibon Gad, and encamped in Almon Diblathaim.
47
They traveled from Almon Diblathaim, and encamped in the mountains of Abarim, before Nebo.
48
They traveled from the mountains of Abarim, and encamped in the plains of Moab by the Jordan at Jericho.
49
They encamped by the Jordan, from Beth Jeshimoth even to Abel Shittim in the plains of Moab.
50
Yahweh spoke to Moses in the plains of Moab by the Jordan at Jericho, saying,
51
Speak to the children of Israel, and tell them, "When you pass over the Jordan into the land of Canaan,
52
then you shall drive out all the inhabitants of the land from before you, and destroy all their figured [stones], and destroy all their molten images, and demolish all their high places:
53
and you shall take possession of the land, and dwell therein; for I have given given the land to you to possess it.
54
You shall inherit the land by lot according to your families; to the more you shall give the more inheritance, and to the fewer you shall give the less inheritance: wherever the lot falls to any man, that shall be his. You shall inherit according to the tribes of your fathers.
55
"But if you do not drive out the inhabitants of the land from before you, then those you let remain of them will be as pricks in your eyes and as thorns in your sides, and they will harass you in the land in which you dwell.
56
It shall happen that as I thought to do to them, so will I do to you."
