9370. EXODUS 24

1. 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.

2. And Moses, he alone, shall come near unto Jehovah; and they shall not come near; and the people shall not come up with him.

3. And Moses came and reported to the people all the words of Jehovah, and all the judgments; and all the people answered with one voice, and said, All the words that Jehovah hath spoken we will do.

4. And Moses wrote all the words of Jehovah, and rose up early in the morning, and built an altar under the mountain, and twelve pillars for the twelve tribes of Israel.

5. And he sent youths of the sons of Israel, and they offered burnt-offerings, and sacrificed peace sacrifices of bullocks to Jehovah.

6. And Moses took half of the blood, and put it into basins; and half of the blood he sprinkled on the altar.

7. And he took the book of the covenant, and read it in the ears of the people; and they said, All things that Jehovah hath spoken we will do and hear.

8. And Moses took the blood, and sprinkled on the people, and said, Behold the blood of the covenant that Jehovah hath made with you upon all these words.

9. And there went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel.

10. And they saw the God of Israel; and there was under His feet as a work of sapphire stone, and as the substance of heaven in respect to cleanness.

11. And unto the sons of Israel who were set apart He sent not His hand: and they saw God, and did eat and drink.

12. And Jehovah said unto Moses, Come up to Me into the mountain, and be thou there; and I will give thee the tables of stone, and the law, and the commandment, which I will write to teach them.

13. And Moses rose up, and Joshua his minister; and Moses went up unto the mountain of God.

14. And he said unto the elders, Sit ye here for us, until we return unto you; and behold Aaron and Hur are with you; whosoever hath words, let him come near unto them.

15. And Moses went up unto the mountain, and the cloud covered the mountain.

16. And the glory of Jehovah tarried upon Mount Sinai, and the cloud covered it six days; and on the seventh day He called unto Moses out of the midst of the cloud.

17. And the aspect of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel.

18. And Moses entered into the midst of the cloud, and went up unto the mountain; and Moses was in the mountain forty days and forty nights.

THE CONTENTS.

The subject treated of in the internal sense is the Word given by the Lord through heaven; what is the nature of it; that it is Divine in both senses, the internal and the external; and that through it there is conjunction of the Lord with man.

2803. That the Divine Truth is the “son,” and the Divine Good the “father,” is evident from the signification of a “son,” as being truth (see n. 489, 491, 533, 1147, 2633); and of a “father,” as being good; and also from the conception and birth of truth, which is from good. Truth cannot be and come forth [existere] from any other source than good, as has been shown many times. That the “son” here is the Divine Truth, and the “father” the Divine Good, is because the union of the Divine Essence with the Human, and of the Human Essence with the Divine, is the Divine marriage of Good with Truth, and of Truth with Good, from which comes the heavenly marriage; for in Jehovah or the Lord there is nothing but what is infinite; and because infinite, it cannot be apprehended by any idea, except that it is the being and the coming forth [esse et existere] of all good and truth, or is Good itself and Truth itself. Good itself is the “Father,” and Truth itself is the “Son.” But because as before said there is a Divine marriage of Good and Truth, and of Truth and Good, the Father is in the Son, and the Son is in the Father, as the Lord Himself teaches in John:

Jesus saith unto Philip, Believest thou not that I am in the Father and the Father in Me ? Believe Me that I am in the Father and the Father in me (John 14:10-11).

And again in the same Evangelist:

Jesus said to the Jews, Though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:36, 38).

And again:

I pray for them; for all Mine are Thine, and Thine are Mine; and that they all may be one, as Thou Father art in Me, and I in Thee (John 17:9-10, 21).

And again:

Now is the Son of man glorified, and God is glorified in Him; if God be glorified in Him, God shall also glorify Him in Himself. Father, glorify Thy Son, that Thy Son also may glorify Thee (John 13:31-32; 17:1).

[2] From this may be seen the nature of the union of the Divine and the Human in the Lord; namely, that it is mutual and alternate, or reciprocal; which union is that which is called the Divine Marriage, from which descends the heavenly marriage, which is the Lord’s kingdom itself in the heavens—thus spoken of in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

And again:

I pray for them, that they all may be one, as Thou Father art in Me and I in Thee, that they also may be one in us, I in them and Thou in Me; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:21-23, 26).

That this heavenly marriage is that of good and truth, and of truth and good, may be seen above (n. 2508, 2618, 2728, 2729 and following numbers).

[3] And because the Divine Good cannot be and come forth without the Divine Truth, nor the Divine Truth without the Divine Good, but the one in the other mutually and reciprocally, it is therefore manifest that the Divine Marriage was from eternity; that is, the Son in the Father, and the Father in the Son, as the Lord Himself teaches in John:

And now O Father, glorify Thou Me with Thyself, with the glory which I had with Thee before the world was (John 17:5, 24).

But the Divine Human which was born from eternity was also born in time; and what was born in time, and glorified, is the same. Hence it is that the Lord so often said that He was going to the Father who sent Him; that is, that He was returning to the Father. And in John:

In the beginning was the Word (the “Word” is the Divine Truth itself), and the Word was with God, and the Word was God; the same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth (John 1:1-3, 14; see also John 3:13; 6:62).

5077. The butler of the king of Egypt. That this signifies in those things in the body which are subject to the intellectual part, is evident from the signification of a “butler,” as being that external sensuous, or sensuous of the body, which is subordinate or subject to the intellectual part of the internal man (of which hereafter); and from the signification of the “king of Egypt,” as being the natural man (of which b elow, n. 5079). As the butler and the baker are treated of in the following verses, and as they signify the external sensuous things which are of the body, something must first be said about these sensuous things. It is known that the external or bodily senses are five, namely, sight, hearing, smelling, taste, and touch, and that these constitute all the life of the body; for without these senses the body does not live at all, and therefore when deprived of them it dies and becomes a corpse; so that the very bodily part of man is nothing else than a receptacle of sensations, and consequently of the life from them. The sensitive is the principal, and the bodily is the instrumental. The instrumental without its principal to which it is adapted cannot even be called that bodily with which man is invested during his life in the world; but only the instrumental together with the principal, when they act as one. This therefore is the bodily part.

[2] All the external sensuous things of man bear relation to his internal sensuous things, for they are given to man and placed in his body in order that they may serve the internal man while it is in the world, and be subject to its sensuous things; and therefore when a man’s external sensuous things begin to rule over his internal sensuous things, the man is lost; for then the internal sensuous things are considered to be mere servants, to serve for confirming those things which the external sensuous things command with authority. When the external sensuous things are in this state, they are in the inverted order spoken of just above (n. 5076).

[3] As before said, the external sensuous things of man bear relation to his internal sensuous things; in general, to his intellectual part and to his will part; there are therefore external sensuous things which are subject or subordinate to his intellectual part, and there are those which are subject to his will part. That sensuous which is especially subject to the intellectual part is the sight; that which is subject to the intellectual part and secondarily to the will part is the hearing; that which is subject to both together is the sense of smell, and still more the taste; but that which is subject to the will part is the touch. That the external sensuous things are subject to these parts, and in what manner, might be abundantly shown; but to enter upon the investigation of this now would lead us too far afield; yet the facts may in some measure be known from what has been shown concerning the correspondence of these senses, at the end of the preceding chapters.

[4] And be it known further that all the truths which are said to be of faith pertain to the intellectual part; and that all the goods which are of love and charity are of the will part. Consequently it belongs to the intellectual part to believe, to acknowledge, to know, and to see truth and also good, but to the will part to be affected with and to love these; and that which man is affected with and loves, is good. But how the intellect flows into the will, when truth passes into good; and how the will flows into the intellect, when it acts upon it, are matters of still deeper investigation, concerning which, of the Lord’s Divine mercy more will be said below as occasion offers.

[5] The reason why a “butler” signifies that sensuous which is subject or subordinate to the intellectual part of the internal man, is that everything which serves for drinking, or which is drunk-as wine, milk, water-bears relation to truth, which is of the intellectual part, thus bears relation to the intellectual part; and because it is an external sensuous, or sensuous of the body, that subserves, therefore by a “butler” is signified this sensuous, or this part of the sensuous things. (That “to give to drink” and “to drink” are in general predicated of the truths which are of the intellectual part, may be seen above (3069), n. 3069, 3071, 3168, 3772, 4017, 4018; and that specifically they are predicated of the truth which is from good, or of the faith which is from charity, n. 1071, 1798; and that “water” is truth, n. 680, 2702, 3058, 3424, 4976.) From all this it may now be seen what is signified by a “butler.”