Spiritual Meaning of EXODUS 28:31-35
[2] That such things are signified by "the mouth of the head of the robe in the midst thereof," may seem like an absurdity, especially to those who know nothing of heaven, and of the spirits and angels there, consequently nothing of correspondence. That there is a correspondence of all things in man with all things In the heavens, has been shown at the end of many chapters (n. 9280); and also that in general the head corresponds to celestial things, the body to spiritual things, and the feet to natural things (n. 4938, 4939). From this it is plain that by virtue of its correspondence, the neck signifies the influx, communication, and conjunction of celestial with spiritual things. Consequently "the mouth of the head of the robe," which was made to encompass the neck, signifies the method of this influx; for by Aaron‘s garments were represented in general the things that belong to the Lord’s spiritual kingdom (n. 9814). From this it is evident that by the description of its mouth or circuit is described the influx itself. Be it known moreover that angels and spirits appear clothed in garments; and that each of their garments is representative; as is well known to all who are in the heavens. It is from this that each of Aaron‘s garments also was representative of such things as are in the heavens; for the Word that is from the Lord has been so written that there is conjunction by its means. That the man of the church does not know this, in spite of his having such a Word, is because he turns his interiors toward the world, insomuch that he cannot be raised toward heaven, and be instructed (n. 9706, 9707, 9709).
. And there shall be a lip for the mouth of it round about. That this signifies that it is bounded and closed on every side, is evident from the signification of "a lip," or border, round about the mouth or upper opening of the robe, as being that which is bounded and closed on every side; for this "lip," or border, which was round about, bounded and closed the robe. By this and what presently follows is described the method of the influx of celestial good Into spiritual good. That this influx takes place by a method like that with man of the influx of forces from the head through the neck, is evident from what was said in the foregoing article about correspondence.[2] What the nature of this influx is, shall also be briefly told. All the first things, that belong to the head that is, to the cerebrum and cerebellum, are gathered together there into little bundles of fibers, and into little nerves, and after being gathered together they are passed down through the neck into the body, and are there diffused in all directions, and move the organs in complete compliance with the will, which begins in the brains. Similar also is the downflow and inflow of powers and forces from the celestial kingdom (which is the head in the Grand Man, that is, in heaven) into the spiritual kingdom (which is like the body there). This influx is also what is meant and described by "the mouth of the head of the robe in the midst," and its bounding termination by "the lip round about." It is for this reason that by "the lip of its mouth" is signified what is bounded and closed on every side. The bounding itself is now described.
. The work of the weaver. That this signifies from the celestial, is evident from the signification of "the work of the weaver," as being from the celestial. By "work" is signified that which is done, or which comes-forth, thus that which is from something else; and "the weaver" denotes one who causes the thing to be, or to come-forth; thus he denotes the celestial, because the spiritual comes-forth from and through the celestial. That the good of the celestial kingdom flows into the good of the spiritual kingdom, and causes this good to comb forth, was shown above, (n. 9913, 9914). Whether we say "the good of the celestial kingdom," or "the celestial," it is the same thing; for the celestial is the good of the celestial kingdom. The case is similar with "the good of the spiritual kingdom," and "the spiritual." What the good of the celestial kingdom, or the celestial, is; and what the good of the spiritual kingdom, or the spiritual, may be seen from the passages cited in (n. 9277).[2] There are three things in the heavens which follow on in order; namely, the celestial, the spiritual, and the natural; the celestial makes the inmost heaven, the spiritual the middle heaven, and the natural which proceeds from the spiritual makes the ultimate heaven. These same three things are in man, and in him they follow on in the same order as in the heavens; for a regenerated man is a heaven in the least form, corresponding to the Grand Man (n. 9279). But the faculties which receive these three things are called the will, the understanding, and the memory-knowledge by virtue of which is the thought or imagination of the external or natural man. The will receives the celestial, or good; the intellectual receives the spiritual, or truth from this good; and the memory-knowledge which makes the understanding of the natural man, brings the two former to a close. These three are signified in the Word by "the embroiderer," "the thinker," and "the weaver." That "the embroiderer," or "the embroidered work," denotes memory-knowledge, (n. 9688); also that "the thinker," or that which is thought, denotes the understanding, (n. 9598, 9688). Thus "the weaver" denotes the will. The reason why "the weaver" denotes the will is that the will flows into the understanding, and weaves it, insomuch that the things which are In the understanding are woven fabrics from the will; for that which the will wills, it forms so as to appear to the sight In the understanding. This sight is thought, consequently by "the thinker" is signified the understanding.
[3] As by Aaron’s garments was represented the spiritual kingdom joined to the celestial kingdom (n. 9814); and as the celestial kingdom corresponds to the will in man, and the spiritual kingdom to the understanding In him (n. 9835), therefore in application to garments mention is made of "the work of the embroiderer," of "the thinker," and of "the weaver," and by these are signified things which are from the faculty of memory-knowledge, from the understanding, and from the will; or what is the same, from the natural, the spiritual, and the celestial.
[4] That such things are signified, can be seen by all who believe that the Word is Divine, and that it therefore contains within it things that belong to the Lord, to heaven, and to the church; for these things are Divine. Apart from these, what purpose would be served by Jehovah Himself declaring of what, and by what work, the garments of Aaron should be made? and which of them should be the work of the embroiderer, which the work of the thinker, and which the work of the weaver? all which particulars are distinctly mentioned in what follows in the book of Exodus in these words:--Them hath He filled with wisdom of heart, to do all the work of the workman, and of the thinker, and of the embroiderer; in blue, and in crimson, and in scarlet double-dyed; and of the weaver, even of them that do all work, and of those who think thought (Exod. 35:35); "the workman" here denotes Divine celestial good, from which is the will of the regenerated man (n. 9846); his "work" is mentioned in the first place, because it is immediately from the Divine; and from celestial good all things are mediately born and proceed.
. As the mouth of a coat of mail it shall be, that it be not rent. That this signifies thus strong and safe from injury, is evident from the signification of "a coat of mail," as being what is strongly woven together; wherefore it is said, "that it be not rent," that is, that it be safe from injury. Something thus woven together is signified by this term in the original tongue. An idea of what is thus woven together can be had from correspondence; for in the internal sense there is here treated of the influx of celestial good Into spiritual good. It is this influx which is signified by "the mouth of the head of the robe," and is described by "the work of the weaver," and "of a coat of mail;" and to this influx from the heavens corresponds in man the influx of life from the head through the neck into the body (n. 9913, 9914). And because to this influx corresponds the woven fabric of the neck which is of strong sinews; and lower down a kind of interwoven circle of bones; through both of which the influx is rendered safe from all injury, therefore, as before said, an idea can be had of the several expressions in this verse, namely, of what is signified by "the mouth of the head of the robe in the midst," by "the lip which is round about" it, by "the work of the weaver," and by "the mouth of the coat of mail" which it had, lest it should be rent. Be it known that all the representatives in nature bear relation to the human form, and have their signification according to this relation (n. 9496); and that all clothing derives its signification from that part of the body which it covers (n. 9827); consequently so also does this upper part of the robe which encompasses and covers the neck. . And upon the skirts of it thou shalt make. That this signifies in the extremes where is what is natural, is evident from the signification of "the skirts of the robe," as being the extremes where is what is natural. For by "the robe" is specifically signified Divine truth in the spiritual kingdom in its internal form, and in general the spiritual kingdom (n. 9825); and by "the skirts" which are round about below, are signified the extremes of this kingdom; and the extremes of the spiritual kingdom are natural. For the goods and truths in the heavens follow or‘ in this order: in the highest or inmost heavens are celestial goods and truths; in the middle heavens are spiritual goods and truths; and in the ultimate heavens are natural goods and truths, concerning which succession in the heavens and with man, (n. 9915). And because the memory-knowledges of truth and good are in the external or natural man, therefore also pomegranates were placed In the skirts, for by "pomegranates" are signified the memory-knowledges of good; and also among the pomegranates were bells of gold, because by "bells" are signified such things as are from memory-knowledges.[2] That "the skirts of the robe" denote the extremes where is what is natural, is evident from the passages of the Word where "skirts" are mentioned, as in Isaiah:--
I saw the Lord sitting upon a throne, high and lifted up, and His skirts filled the temple (Isa. 6:1);
by "the throne upon which the Lord was sitting" is signified heaven, and specifically the spiritual heaven (n. 5313, 8625); by "skirts" here are signified Divine truths in the ultimates or extremes, such as are the truths of the Word in the sense of the letter; which are said to "fill the temple" when they fill the church. The like is signified by "the skirts filling the temple" as by "the smoke and cloud filling the tabernacle," and also the temple, as repeatedly mentioned in the Word. That by "smoke" is there signified Divine truth in ultimates, such as is the sense of the letter of the Word, (n. 8916, 8918); as also by a "cloud," (n. 4060, 4391, 5922, 6343).
[3] That a woman laboring with an issue of blood was made whole when she touched the skirt of the Lord’s garment (Matt. 9:20, 22); and in general that as many as touched the skirt of His garment were made whole (Matt. 14:36; Mark. 6:56), signified that health went forth from the Divine extremes or ultimates; for that there are strength and power in the ultimates of good and truth which are from the Divine may be seen above (n. 9836); and also that answers are given there (n. 9905). In Matthew:--
Jesus said of the Scribes and Pharisees that they do all their works to be seen of men, that they make broad their phylacteries, and enlarge the skirts of their robes (Matt. 23:5);
it is here very evident that "the skirts of the robe" denote the external things which stand forth to view, and that " enlarging" them denotes to do works outwardly, so that they may appear, or be seen.
[4] In Jeremiah:--
Jerusalem hath sinned a sin, her uncleanness was in her skirts (Lam. 1:8, 9);
"uncleanness in the skirts" denotes in the deeds and words, thus in the extremes; for the extremes or outermost things derive their essence from the Interior ones; and therefore when the interiors are unclean, the extremes also are unclean, although the uncleannesses may not appear before men; for the reason that men look at the outward form, and therefore do not see the Interiors. Nevertheless these uncleannesses that are in the interiors appear before the angels, and in the other life are also uncovered with everyone, because external things are there taken away; consequently it becomes manifest what has been the quality of the works in their essence.
[5] In Nahum:--
I will uncover thy skirts upon thy faces, and I will show the nations thy nakedness (Nahum 3:5)
"to uncover the skirts upon the faces" denotes to remove external things so that internal ones may appear; for in various ways the external things of the natural man hide the internal things, which are hypocrisies, deceits, lies, hatreds, revenges, adulteries, and other like things; and therefore when the external things are taken away, the internal ones appear in their uncleanness and filthiness.
[6] In Jeremiah:--
If thou say in thine heart, Wherefore have these things covered me up? For the multitude of thine iniquity have thy skirts been unveiled, thy heels have suffered violence. I will lay bare thy skirts upon thy faces, that thy disgraces may be seen, even thine adulteries (Jer. 13:22, 26, 27);
speaking of the abominations of Jerusalem; "to unveil the skirts, and lay them bare" denotes to take away the external things which cover, so that the interiors may be seen; for a man learns to counterfeit what is good, honorable, and sincere, for the sake of reputation, honor, and gain, when yet he has evils and falsities of various kinds hidden within. As by "skirts" are signified external things, therefore mention is also made of "heels," because "the heels" denote the lowest things of the natural (n. 259, 4938, 4940-4951). From all this it can now be seen that by "the skirts of the robe" are signified goods and truths In the ultimates or extremes, which are in the natural world.
. Pomegranates. That hereby are signified memory-knowledges of good, is evident from the signification of "pomegranates," as being the memory-knowledges of good (n. 9552). That pomegranates were put upon the skirts of the robe, was because "the skirts" signified the ultimates or extremes of heaven and the church, and the ultimates or extremes of the church are memory-knowledges, as is evident from what was said above (n. 9915, 9917), about the successive order of goods and truths in the heavens and with man. The memory-knowledges of good and truth which are signified by "the pomegranates," are doctrinal things from the Word, which are memory-knowledges in so far as they are in the memory which is in the external or natural man. But when they enter into the memory which is in the Internal or spiritual man, as is the case when the man lives according to them, then doctrinal things as to truth become of faith, and doctrinal things as to good become of charity, and are called spiritual. When this is done, they almost vanish out of the external or natural memory, and appear as it were innate, because they are then implanted In the man‘s life, like all those things which through daily use have become as it were of his nature. From this it is evident what memory-knowledges are, and what purpose they serve; consequently what purpose the doctrinal things of the church serve so long as they are kept solely in the memory; for so long as they are kept in the memory only, they have a place beneath intelligence and wisdom; and they do not ascend, or enter into the life, until they become of faith and charity In the internal man. . Of blue, and of crimson, and of scarlet double-dyed. That this signifies from the good of charity and of faith, is evident from the signification of these things in (n. 9687, 9833). The reason why fine linen was not interwoven, as in the ephod, is that the tunic, which was the inmost garment, was of fine linen; and this for the reason that "fine linen" signifies truth from a celestial origin (n. 5319, 9469), which is spiritual good itself proceeding from celestial good. . Upon the skirts thereof, round about. That this signifies in the extremes where there is what is natural, on every side, is evident from the signification of "the skirts," as being the extremes where there is what is natural (n. 9917); and from the signification of "round about," as being on every side; for where "the skirts" signify the extremes, the whole circumference which consists of the skirts, signifies the whole extreme, consequently, everywhere, or on every side. . And bells of gold. That this signifies all things of doctrine and of worship from good passing over to those who are of the church, is evident from the signification of "bells," as being all things of doctrine and of worship passing over to those who are of the church; that they are from good is signified by their being of gold, for "gold" signifies good (n. 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510, 9874, 9881, 9884). That "the bells" denote all things of doctrine and of worship passing over to those who are of the church, is because by means of the bells the people heard and perceived the presence of Aaron in his ministration, for by "the people" are signified those who are of the church, and by "Aaron’s ministry" are signified all things of doctrine and of worship; and therefore it is said in what follows:--And they shall be upon Aaron to minister; and the voice thereof shall be heard when he goeth in unto the holiness before Jehovah, and when be cometh out; from which it is plain what is signified by "the bells." The reason why these bells were put in the skirts, was that the holy things of doctrine are in the extremes, and the hearing and perception are there, and are from thence (n. 9824, 9905). . In the midst of them round about. That this signifies from what is within the memory-knowledges of good on every side, is evident from the signification of "in the midst," as being that which is within (n. 1074, 2940, 2973, 5897); thus "in the midst," when said of the hearing and perception of doctrine and of worship, which are signified by "the bells," denotes from what is within; from the signification of "the pomegranates," in the midst of which were the bells, as being the memory-knowledges of good (n. 9918); and from the signification of "round about," as being on every side (n. 9920). The reason why the bells were placed in the midst of the pomegranates, was that the memory-knowledges which are signified by "the pomegranates," are recipients, and are as it were vessels, of truth and good (n. 1469, 1496, 3068, 5373, 5489, 7770); and the doctrine and worship which are signified by "the bells," must be from the good and truth which are within the memory-Knowledges, as in their vessels; if the doctrine and the worship are not from good and truth, but only from memory-knowledges, they have nothing of life. It is said that the doctrine and worship must be from the good and truth which are within the memory-knowledges; but not from the memory-knowledges apart from the good and truth.[2] But as few can apprehend how the case herein is, it shall be unfolded to the apprehension in so far as this can be done. All things of the external or natural memory are called "memory-knowledges;" for there is an external memory, which is the memory of things in the natural world; and there is an internal memory, which is the memory of things in the spiritual world (n. 2469-2494, 2831, 5212, 9394, 9723, 9841). The things which have been inscribed on the internal memory are not called memory-knowledges, because they are things of the man‘s life; but they are called truths of faith and goods of love. These are the things which must be within memory-knowledges. For there is in man an external, which is called the external man; and an internal, which is called the internal man. The internal must be in the external, as the soul is in its body; thus the things which are in the internal man must be in those which are in the external man, for then there is a soul or life in the latter. Wherefore if there are no internal things, that is, things of the internal man, in the external things, there is no soul, and consequently no life, in them. And as the good of love and of faith is internal, it follows that this good must be in the external things, thus in the memory-knowledges; for as before said, the memory-knowledges are recipients and as it were vessels of internal things. Consequently the doctrine and the worship must be from what is within the recipients or vessels, and they are not in recipients and vessels which are empty or void of what is internal. From all this it is evident how it is to be understood that all things of doctrine and of worship must be from the interior things of the memory-knowledges of good, which is signified by the bells of gold being in the midst of the pomegranates.
[3] Be it known further that there are memory-knowledges of good, and memory-knowledges of truth; and that the truths in them are again vessels recipient of good, for the truths of faith are vessels of the good of love. For the illustration of this subject see what has been already said and shown about memory-knowledges, namely: That memory-knowledges are things of the memory in the natural man (n. 3293, 3309, 3310, 4967, 5212, 5774, 5874, 5886, 5889, 5934): That the internal man is opened by means of memory-knowledges (n. 1495, 1548, 1563, 1895, 1940, 3085, 3086, 5276, 5871, 5874, 5901): That memory-knowledges are means for growing wise, and also means for becoming insane (n. 4156, 4760, 8628, 8629): That memory-knowledges are vessels of truth, and truths are vessels of good (n. 1469, 1496, 3068, 3079, 3318, 5489, 5881, 6023, 6071, 6077, 6750, 7770, 8005, 9394, 9724): That memory-knowledges are of service to the internal man (n. 1486, 1616, 2576, 3019, 3020, 3665, 5201, 5213, 6052, 6068, 6084, 9394): That when memory-knowledges, which are things of the external memory, become of the life, they vanish out of the external memory; but remain inscribed on the internal memory (n. 9394, 9723, 9841): That the man who is in the truths of faith from the good of charity, can be raised above memory-knowledges (n. 6383, 6384): That this is called being raised above the things of the senses (n. 5089, 5094, 6183, 6313, 6315, 9730): That when a man dies he carries with him into the other life the memory-knowledges, that is, the things of the external memory; but that they are then quiescent; and in what manner (n. 2475-2486, 6931).
. A bell of gold and a pomegranate, a bell of gold and a pomegranate, upon the skirts of the robe round about. That this signifies thus everywhere and wholly, namely, that the doctrine and the worship must be from what is within the memory-knowledges, is evident from what has been shown just above concerning the bells and the pomegranates. The repetition involves that it must be thus everywhere . And it shall be upon Aaron. That this signifies a representative of the Lord, is evident from the representation of Aaron, as being a representative of the Lord in respect to the good of love (n. 9806, 9809); here in respect to those things which concern evangelization and worship; because such things are signified by "the bells in the midst of the pomegranates," and by "the voice to be heard therefrom when Aaron went in unto the holiness." . To minister. That this signifies when engaged in worship and in evangelization, is evident from the signification of "ministering," when said of Aaron, by whom is represented the Lord, as being worship and evangelization. By "worship" is signified everything that is representative of worship from the good of love and the truths of faith; for the worship that is from these is truly worship, whereas worship without these is like a shell without a kernel, and like a body without a soul. And yet such was the worship with the Jewish and Israelitish nation, for this worship merely represented internal things, which, as has been said, are of love and faith. Nevertheless the Lord provided that such worship should be perceived in the heavens, and that thus by means of it there should be effected the conjunction of heaven with man; not indeed through internal things, but through correspondences with external things (n. 9320, 9380). This is the worship that is signified by "the ministry of Aaron."[2] That evangelization is also signified is because by evangelization are meant all things in the Word which treat of the Lord, and all things in worship which represented Him. For evangelization is annunciation about the Lord, His coming, and the things that are from Him which belong to salvation and eternal life. And as all things of the Word in its inmost sense treat solely of the Lord, and all things of worship represented Him, therefore the whole Word is the Evangel, in like manner all worship that was done according to the things commanded in the Word. And because the priests presided over the worship, and likewise taught, therefore by their "ministry" were signified worship and evangelization.
. And the voice thereof shall be heard. That this signifies the influx of truth with those who are in the heavens and who are on earth, is evident from the signification of "being heard," as being reception and perception (n. 5017, 5471, 5475, 7216, 8361, 9311), consequently also influx, because the things which are received and perceived must flow in; and from the signification of "the voice," when said of Aaron, by whom is represented the Lord, as being Divine truth (n. 8813); for "the voice" denotes the annunciation of this truth, and because it denotes its annunciation, it exists with those who are in the heavens and on earth. For Divine truth fills all things of heaven, and makes all things of the church. Such an annunciation was represented by the voice from the bells of gold, when Aaron went in unto the holiness before Jehovah, and when he came out, as is said in what now follows in this verse.[2] That in the Word a "voice" signifies the Divine truth which is heard and perceived in the heavens and on earth, is evident from the following passages. In David:--
The voice of Jehovah is upon the Waters; the voice of Jehovah is in power; the voice of Jehovah is with honor; the voice of Jehovah breaketh the cedars; the voice of Jehovah cleaveth as a flame of fire; the voice of Jehovah maketh the wilderness to tremble; the voice of Jehovah maketh the hinds to calve; but in His temple everyone saith, Glory (Ps. 29:3-9)
In this psalm Divine truth is treated of, in that it destroys falsities and evils; this Divine truth is "the voice of Jehovah;" but the "glory" which is spoken of denotes the Divine truth in heaven and in the church. That "glory" denotes the Divine truth, (n. 9429); and that the "temple" denotes heaven and the church, (n. 3720).
[3] In John:--
To Him who is the Shepherd of the sheep the doorkeeper openeth; and the sheep hear His voice. The sheep follow Him, because they know His voice. A stranger they follow not, because they know not the voice of strangers. And other sheep I have, which are not of this fold; them also I must bring, and they shall hear My voice. But ye are not of My sheep, for My sheep hear My voice, and I know them, and they follow Me (John 10:2-5, 16, 26, 27);
that the "voice" here denotes the Divine truth proceeding from the Lord, thus the Word, is very evident; "the voice of strangers" denotes falsity.
[4] In Isaiah:--
The voice of one crying in the wilderness, Prepare ye the way of Jehovah, for the glory of Jehovah shall be revealed. The voice saith, Cry. O Zion, that tellest good tidings, get thee up upon the high mountain! O Jerusalem, that tellest good tidings, lift up thy voice with strength! lift it up. Behold the Lord Jehovih cometh in strength (Isa. 40:3, 5, 6, 9, 10; John 1:23);
"the voice" here denotes annunciation from the Word about the coming of the Lord, thus it also denotes the Divine truth which the Word announces; "the wilderness" denotes the state of the church at that time, which was as it were in the wilderness because the Word was no longer understood; "the glory which shall be revealed" denotes the Word as to its interiors. That this is meant by "glory," (n. 9429). That "Jehovah, for whom a way was to be prepared," and "the Lord Jehovih, who should come in strength," denote the Lord, is plain, for this is clearly stated
[5] In Isaiah:--
The voice of thy watchmen; they shall lift up the voice when they shall see eye to eye that Jehovah will return to Zion (Isa. 52:8);
"the watchmen" denote those who search the Scriptures concerning the coming of the Lord, their "voice" denotes the Word, which is the Divine truth that is the source. In Jeremiah:--
The Maker of the earth by His understanding hath stretched out the heavens. At the voice which He uttereth there is a multitude of waters in the heavens (Jer. 5:12, 13; 51:16);
"the voice" here denotes Divine truth; "waters" denote truths which are in the heavens and from the heavens. That "waters" in the Word denote truths, (n. 2702, 3058, 3424, 4976, 5668, 9323).
[6] So also in the following passages:--
The voice of the Son of man was like the sound of many waters (Rev. 1:15).
I heard a voice from heaven, as the voice of many waters (Rev. 14:2).
The voice of Jehovah is upon the waters, Jehovah is upon great waters (Ps. 29:3).
Jehovah hath uttered His voice before His army, for without number is he that doeth His word (Joel 2:11).
In this passage also "voice" denotes Divine truth, and likewise the Word which they do. Again:--
Jehovah shall utter His voice from Jerusalem, so that the heavens and the earth shall shake (Joel 3:16).
Sing psalms unto the Lord, ye kingdoms of the earth, to Him that rideth upon the heaven of heaven of old; lo, He shall utter in a voice a voice of strength (Ps. 68:32, 33).
I say unto you, The hour cometh when the dead shall hear the voice of the Son of God; and they that hear shall live (John 5:25);
that "the voice" in this passage denotes Divine truth, consequently the Word of the Lord, is manifest.
[7] In Ezekiel:--
The spirit lifted me up, and I heard behind me the voice of a great earthquake, saying, Blessed be the glory of Jehovah. And I heard the voice of the wings of the living creatures, and the voice of the wheels, even the voice of a great earthquake (Ezek. 3:12, 13).
The voice of the wings of the cherubs was heard even to the outer court, as the voice of God Shaddai when He speaketh (Ezek. 10:5);
here also "the voice" denotes Divine truth; for "the cherubs" signify the providence and guard of the Lord that there be no approach to Himself and to heaven except through the good of love (n. 9277, 9509); "the voice of the wings," and "the voice of the wheels," denote spiritual truths.
[8] In the present verse, in which Aaron is treated of, it is the sound or ringing from the bells which is called a "voice." In other passages of the Word also sounds and blarings from trumpets, and sounds and peals from thunders, are called "voices;" and thereby in like manner are signified Divine truths (n. 7573). Moreover the sounds of musical instruments of various kinds have also a like signification; but those which give out a stridulous and a discrete sound signify Divine spiritual truths; while those which give out a continuous sound signify Divine celestial truths (n. 418-420, 4138, 8337). From this it is evident that by the sounds or "voices" of the bells are signified Divine spiritual truths; for the garments of Aaron, and specifically the robe, in the skirts of which were the bells, round about, represented the Lord’s spiritual kingdom or heaven (n. 9814, 9825).
. When he goeth in unto the holiness before Jehovah, and when he goeth out. That this signifies in every state of good and truth in worship, is evident from the signification of "going in unto the holiness," and of "going in before Jehovah," as being worship (n. 9903, 9907). That it is the state of good and truth in worship which is signified, is because all things of worship with the Israelitish and Jewish nation were representative of internal worship; and internal worship is from good and truth; that is, from the affection of good and from the faith of truth. That it is every state of these which is signified, is because it is said, "when he goeth in, and when he goeth out," and by "going in and going out" are signified all the things of the state. For whatever belongs to motion, as "walking," "going," "advancing," signifies a state of life. That "walking" has this signification, (n. 519, 1794, 3335, 4882, 5493, 5605, 8417, 8420); in like manner "advancing," and "journeying," (n. 8103, 8181, 8397, 8557); and that motions and progressions in the other life signify states, (n. 1273-1277, 1376-1381, 2873, 3356, 9440). From this it is evident that "going in and going out" denote everything of the state or thing that is being treated of; and as the subject here treated of is worship from good and truth, it is every state of good and truth in worship that is signified by "going in and going out."[2] This signification of "going in and going out" is from the representatives in the other life; for there they go, walk, advance, go in and out, just as in the world; but all these acts are done according to the state of the life of their thoughts and affections. That these acts also originate from their thoughts and affections, and are correspondences, and thus real appearances, they do not notice. From this it is evident that all things of motion signify those which belong to the state of life; consequently that "going in and going out" signify every state of life, thus the state of the thing that is being treated of, from beginning to end. It is from this that among the ancients it was a customary form of speaking to say that they knew a person‘s coming in and his going out, or his entrance and his departure, when they meant that they knew every state of his life. And as this form of speaking originates from the correspondences in the other life, as has been already said, therefore in the Word also a like expression is made use of, and where this is done the like is signified; as in the following passages. In the first book of Samuel:--
Achish called David, and said unto him, Thou art upright, and good in mine eyes is thy going out and thy coming in with me in the camp; for I have not found evil in thee (1 Samuel 29:6);
"good in the eyes is thy going out and thy coming in" denotes that every state of his life was well-pleasing to him.
[3] In the second book of Samuel:--
Thou knowest Abner, that he came to persuade thee, and to know thy going out and thy coming in, and to know all that thou doest (2 Samuel 3:25);
"to know the going out and the coming in" denotes to know all the thoughts and all the acts of the life; and therefore it is also said, "and to know all that thou doest." In the second book of Kings:--
I know thy sitting down, and thy going out and thy coming in, and that thou hast set thyself in motion against Me (2 Kings 19:27; Isa. 37:28);
where Sennacherib the king of Assyria is spoken of; "knowing his going out and his coming in" denotes all things of his counsel. In David:--
Jehovah shall keep thee from all evil, He shall keep thy soul. Jehovah shall keep thy going out and thy coming in, from this time forth and even for evermore (Ps. 121:7, 8);
"to keep the going out and the coming in" denotes everything of the life according to the state of good and truth.
[4] In Moses:--
Let Jehovah, the God of the spirits of all flesh, set a man over the assembly, who may go out before them, and who may come in before them, that the assembly of Jehovah be not as a flock that hath no shepherd (Num. 27:16, 17);
"who may go out before them, and who may come in before them," denotes one who may lead them; thus one whom they may look to and follow in every state of life. In John:--
He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth by the door is the shepherd of the sheep. I am the shepherd of the sheep; by Me if anyone enter in, he shall be saved, and shall go in and out, and shall find pasture (John 10:1, 2, 9);
"to enter in" (that is, into heaven), denotes into the good of love and faith, for this good makes heaven; and therefore "to go in and to go out," denotes to be led by the Lord in respect to every state of life; consequently it denotes to think and will what is good from freedom, that is, from love and faith which are from the Lord, for these make freedom.
[5] In Luke:--
Jesus sent the twelve disciples to preach the kingdom of God. And He said unto them, Into whatsoever house ye enter, there abide, and thence go out (Luke 9:2-4);
"to enter into a house," "to abide there," and "to go out thence," denote to enjoy heavenly consociation with those who receive the Lord in faith and love; for in heaven those who are together in one society are also in one "house," and they come in and go out there, because they are in a like good; but those who are in an unlike good cannot do so; and if they do enter in, they do not enter by the doors, but by some other way. He who does not know that such things are signified, cannot know what is involved in the words, that "into whatsoever house they should enter, they should there abide, and thence go out."
[6] In Ezekiel:--
When the prince shall go in, he shall go in by the way of the porch of the gate, and he shall go out by the way thereof. When the people of the land shall go in before Jehovah in the appointed feasts, he that goeth in by the way of the north gate to worship shall go out by the way of the south gate; and he that goeth in by the way of the south gate shall go out by the way of the north gate; he shall not return by the way of the gate whereby he had gone in, but shall go straight before him. But when the prince goeth in in the midst of them, they shall go in; and when they shall go out, they shall go out (Ezek. 46:8-10);
in the internal sense a new heaven and a new church are here treated of; and by "the prince" is signified the truth of faith from the good of love. In what manner this truth enters in with angels in the heavens and with men of the church on earth, and how it afterward progresses toward the interiors when it has entered in by an external way, and toward the exteriors when it has entered by an internal way, is described by the going in and going out of the prince and of the people of the land. "The south" denotes the state of the truth of faith in the internal man; and "the north," its state in the external man; "the going in and going out" denote the state of life as to good and truth, thus as to worship.
[7] From all this it can be known clearly enough that "to go in and go out" denote such things as belong to the state of life from good and truth; for otherwise what could it matter that the prince should go in by one way, or by another way? and also the people of the land? For by "the house" or temple there mentioned, into which there was entrance, and out of which there was going out, is signified heaven and the church (n. 3720); by "the prince" is signified the truth of faith (n. 5044); by "the people of the land," those who are in heaven, or who are of the church (n. 2928); by "the way," that which leads to truth (n. 627, 2333); by a "gate," doctrine (n. 2851, 3187); by "the south," where truth is in light (n. 9642), thus truth in the internal man; and by "the north," where truth is in obscurity (n. 3708), thus truth in the external man.
. That he die not. That this signifies that the representative do not perish, and therewith the conjunction with the heavens, is evident from the signification of "dying," when said of Aaron and his office, as being the ceasing of the representatives, and consequently of conjunction with the heavens; for by Aaron was represented the Lord, and by his office the whole work of salvation, and on the part of man, worship. That this worship was representative, and that by means of representative worship there was conjunction with the heavens, has been abundantly shown (n. 9320); also what was the representative of a church with the Israelitish and Jewish nation, (n. 9280, 9457, 9481, 9576, 9577); and that the conjunction of the Lord and of heaven with man at that time was by means of representatives, (n. 9481). From this also it was that when Aaron was performing holy things he was clothed with garments that represented heavenly things; and that if he had done otherwise he would have died; especially if he had gone in to perform holy things without the knowledge of the people; for with the people there was the representative of a church, and with Aaron the representative of the Lord, from whom and toward whom is everything of worship. EXODUS 28:31-35 previous - next - text - summary - Exodus - Full Page
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |