Spiritual Meaning of EXODUS 32:7-14
[2] When heaven works in a man, as is the case when the internal has been opened, it withdraws him from the loves of self and of the world, and from the falsities that spring from this source; because when the internal is raised, the external also is raised, for the latter is then kept looking the same way, because it is in subordination. But when on account of its being closed, the internal cannot be raised, then the external looks solely toward itself and the world, because the loves of self and of the world then reign. This is also called looking downward, because it is looking to hell, for these loves reign there, and the man who is in them is in consociation with those who are there, although he is unaware of it. Moreover in respect to his interiors he actually turns himself away from the Lord, for he turns his back to Him and his face to hell. This cannot be seen in the man while he lives in the body; but as it is his thought and will that do this, it is his spirit which thus turns itself, for the spirit is that which thinks and wills in man.
[3] That this is the case is plainly seen in the other life, where spirits turn themselves according to their loves. Those who love the Lord and the neighbor look continually to the Lord; nay, wonderful to say, they have Him before the face in every turning of their bodies. For in the spiritual world there are no quarters such as are in the natural world; but the quarter there is determined by each person’s love, which turns him. But those who love themselves and the world above all things, turn away the face from the Lord, and turn themselves to hell, and everyone to those there who are in a similar love with himself, and this likewise in every turning of their bodies. From this it can be seen what is meant by turning one‘s self away from the Divine, and also what is properly signified in the Word by "turning one’s self away," as in the following passages:--
They turn themselves backward that trust in graven images (Isa. 42:17).
The heart hath turned itself backward (Ps. 44:18).
Their transgressions are multiplied, and their turnings away are made strong (Jer. 5:6).
They turn themselves away, so that they do not return; this people turneth itself away, Jerusalem is perpetually turned away; they refuse to return (Jer. 8:4, 5).
They have turned themselves away; into the deep they have let themselves down to dwell (Jer. 49:8);
and in many other passages.
. Which thou madest to come up out of the land of Egypt. That this signifies whom thou didst believe to be led to the Divine, is evident from the signification of "making to come up out of the land of Egypt," as being to raise from what is external to what is internal, thus to lead to the Divine, for by "making to come up" is signified to raise from what is external to what is internal; and by "Egypt" is signified the natural or external man, from which is the raising. That "making to come up" denotes to raise from what is external to what is internal, (n. 3084, 4539, 4969, 5406, 5817); and that "Egypt" denotes what is natural or external, (n. 9391). . They have gone back suddenly from the way which I commanded them. That this signifies that they have removed themselves from Divine truth, is evident from the signification of "going back from the way," as being to remove themselves from truths; for "to go back" denotes to remove, because those who are in external things separate from what is internal remove themselves; and "way" denotes truth. That it is Divine truth from which they remove themselves, is because it is said, "from the way which Jehovah commanded them."[2] That "way" denotes truth is from the appearance in the spiritual world, where also there are ways and paths; and in the cities, there appear streets and avenues, and spirits go nowhere else than to those with whom they are consociated by love. From this it is that the quality of the spirits there in regard to truth is known from the way in which they go; for all truth leads to its own love, because that is called truth which confirms what is loved. From this it is that in common human speech "way" denotes truth; for the speech of man has derived this, like many other things, from the spiritual world.
[3] From this then it is that in the Word by "way," "path (semita)," "path (trames)," "track (orbitam)," "street (plateam)," and "lane (vicum)," are signified truths, and in the opposite sense falsities, as is plain from the following passages:--
Stand ye beside the ways and see, ask ye for the ways of an age, which way is the best (Jer. 6:16).
Make your ways good, and your works; trust ye not upon the words of a lie (Jer. 7:3-5).
Learn ye not the way of the nations (Jer. 10:2).
I will give to every man according to his ways, according to the fruit of his works (Jer. 17:10).
They have caused them to stumble in their ways, in the paths of an age, that they might go away in the paths, in a way not paved (Jer. 18:15).
I will give them one heart and one way (Jer. 32:39).
Make known to me Thy ways, O Jehovah; teach me Thy paths; lead me in Thy truth (Ps. 25:4, 5).
In the days of Jael the ways ceased, and those going in the paths went through crooked ways (Judges 5:6).
Go ye back from the way, cause ye to turn aside from the path. Thine ears shall hear a word behind thee, This is the way, go ye in it (Isa. 30:11, 21)
The ways have been laid waste; he that passeth through the way hath ceased (Isa. 33:8).
A path shall be there, and a way, which shall be called the way of holiness; the unclean shall not pass through it, but it shall be for those; he that walketh in the way, and fools, shall not err (Isa. 35:8).
[4]
The voice of one crying in the wilderness, Prepare ye the way of Jehovah, make plain in the solitude a path for our God. With whom took He counsel, that he might teach Him the way of judgment, and show Him the way of intelligence? (Isa. 40:3, 14).
To say to them that are in darkness, Be ye revealed; they shall feed on the ways. I will make all My mountains a way; and My paths shall be exalted (Isa. 49:9, 11).
The way of peace they have not known; and there is no judgment in their tracks; they have perverted their paths for themselves; whosoever treadeth on it shall not know peace (Isa. 59:8).
Prepare ye the way for the people; pave ye, pave ye, the path; say ye to the daughter of Zion, Behold thy salvation cometh (Isa. 62:10, 11).
I put a way in the sea, a path in the mighty waters; I will put a way in the wilderness (Isa. 43:16, 19).
Cursed be he that maketh the blind to wander in the way (Deut. 27:18).
Go ye unto the outlets of the ways, and whomsoever ye shall find, call ye to the wedding (Matt. 22:9).
Jesus said, I am the way, the truth, and the life (John 14:6).
In these passages, and in many others, by "way" is signified truth, and in the opposite sense falsity.
. They have made them a molten calf. That this signifies worship according to the delight of the loves of that nation, is evident from what was shod above (n. 10407), where similar words occur. . And have adored it, and have sacrificed to it. That this signifies that they worship this as good itself and as truth itself, is evident from the signification of "adoring," as being to worship as good itself; and from the signification of "sacrificing," as being to worship as truth itself. That "to adore" is predicated of the good which is of love, and "to sacrifice" of the truth which is of faith, is because in the Word where good is spoken of, truth also is spoken of, because of the heavenly marriage in every detail of it (n. 9263, 9314); that "to sacrifice" is said of truth, (n. 8680, 10053); and that "to adore" is said of good, is plain from the passages in the Word where the expression occurs. . And said, Thee are thy gods, O Israel. That this signifies that it is to be worshiped above all things, is evident from what was shown above (n. 10408), where similar words occur. . Which made thee to come up out of the land of Egypt. That this signifies which have led them, may be seen above (n. 10409). . And Jehovah said unto Moses. That this signifies further instruction, is evident from the signification of "saying," when by Jehovah, as being perception and instruction (n. 10280, 10290). . I have seen this people. That this signifies what is foreseen, is evident from the signification of "seeing," when said of Jehovah, as being foresight (n. 2807, 2837, 2839, 3686, 3863); for that which Jehovah sees He sees from eternity, and to see from eternity is foresight and providence. . And behold it is a stiffnecked people. That this signifies that they do not receive influx from the Lord, is evident from the signification of "stiffnecked," as being not to receive influx; for by the "neck" (cervix and collum) is signified the conjunction and communication of things higher and lower, thus influx (n. 3542, 3603, 3695, 3725, 5320, 5328, 5926, 6033, 8079, 9913, 9914), and by "stiff" is signified that which resists and refuses, thus that which does not receive. This people is so called because they were in external things without what is internal; and they who are such, refuse all influx out of heaven or from the Lord, for influx comes through what is internal into what is external. Therefore when the internal is closed, there is not any reception of the Divine in the external, for only that is received which flows in from the world, thus only what is worldly, bodily, and earthly. Moreover in the other life, when such persons are seen in the light of heaven, there appear as it were grates of teeth, or as it were something hairy, or as it were a bony substance without life, instead of a head and face; for the face corresponds to those things which are of the internal man, and the body to those things which are of the external man, and the neck to the conjunction of these.[2] It shall here be briefly explained what is meant by being in external things without what is internal, as is said of that nation. Every man has an internal and an external, for the internal is his thought and his will, and the external is his speech and his action; but the internal with the good differs very much from the internal with the evil. Each has an internal which is called the internal man, and an external which is called the external man; the internal man being formed according to the image of heaven; but the external man according to the image of the world (n. 9279). With those who are in the good of love and in the truths of faith, the internal man is open, and by means of it they are in heaven; but with those who are in evils and in the consequent falsities, the internal man is closed, and by means of the external they are in the world only. These are they of whom it is said that they are in external things without what is internal.
[3] These indeed also have interiors, but the interiors with them are the interiors of their external man which is in the world, and not the interiors of the internal man which is in heaven. These interiors (namely, those of the external man when the internal is closed), are evil, nay, filthy, for such persons think solely of the world and of themselves, and wish for those things only which are of the world and of self; and think nothing at all about heaven and the Lord, nor do they wish for them. From this it can be seen what is meant by being in external things without what is internal.
[4] As such was the nature of the Israelitish nation, therefore when they were in a holy external their interiors were closed, because these were loathsome and unclean, that is, were full of the love of self and of the world; thus of contempt for others in comparison with themselves, of hatred against all who offended them, of ferociousness against them, and of cruelty, avarice, rapine, and other like things. That this nation was of such a character is very evident from the song of Moses in (Deuteronomy 32:15-43); where it is described by the command of Jehovah; and also from Jeremiah throughout; and lastly from the Lord Himself in the Gospels.
. And thou, suffer Me. That this signifies that there should not be so stubborn an insistence, is evident from the signification of "to suffer," when said by Jehovah of that nation, as being that there should not be so stubborn an insistence; for that nation was not chosen by the Lord, but was accepted because of its stubborn insistence (n. 4290, 4293, 7051, 7439). For that nation, more than all other nations in the whole world, could practice fasting, lie on the ground, roll themselves in ashes, and be in mourning for whole days together, and not desist till they obtained what they wanted. But this insistence was solely for their own sake, namely, from a most ardent love of self and of the world, and not for the sake of the Divine. They who are such are indeed heard, and yet they do not receive into themselves anything of heaven and the church; but only such things as are of the world, provided they persevere in the statutes and laws in their outward form. From this it is that in the other life they are among the infernals, except some who have been in good, and except their little children. From this it is evident that by "thou suffer Me" is signified that there should not be so stubborn an insistence. . That one anger may wax hot against them, and that I may consume them. That this signifies that in so doing they turn themselves away from internal things, thus from things Divine, so that they must needs perish, is evident from the signification of "anger waxing hot," when said of Jehovah, as being a turning away on the part of man, and from the signification of "consuming," when also said of Jehovah, as being to perish in consequence of their own evil. In many passages of the Word it is said of Jehovah that He burns with anger and is wroth, and also that He consumes and destroys. But it is so said because it so appears to the man who turns himself away from the Lord, as is the case when he does evil; and as then he is not heard, and is even punished, he believes that the Lord is in anger against him; although the Lord is never angry, and never consumes, for He is mercy itself and good itself. From this it is evident what is the nature of the Word as to the letter, namely, that it is according to the appearance with man. In like manner it is said that "Jehovah repents," as in what follows, when yet Jehovah never repents, for He foresees all things from eternity; from which it can be seen into how many errors those fall who when reading the Word do not think beyond the sense of the letter, thus who read it without doctrine from the Word to teach them how the case really is. For they who read the Word in accordance with doctrine know that Jehovah is mercy itself and good itself, and that it cannot possibly be said of infinite mercy and infinite good that it burns with anger and consumes. Wherefore from this doctrine they know and see that it is so said according to the appearance presented to man. That anger and evil are from man, and not from the Lord, and that nevertheless they are attributed to the Lord, (n. 9306); and that "anger," when said of the Lord, denotes man‘s turning away from the Lord, (n. 5034, 5798, 8483, 8875). . And I will make thee into a great nation. That this signifies that the Word elsewhere would be good and excellent, is evident from the representation of Moses, as being the Word (n. 9372); and from the signification of "nation," as being those who are in good, thus abstractedly from person, good (n. 1258, 1260, 1416, 1849, 6005, 8771). Mention is made in the Word throughout of "nation" and "people," and by "nation" are signified those who are in good, and by "people" those who are in truth, or abstractedly from persons, by "nation" is signified good, and by "people," truth (n. 10288). When therefore the Word is signified by "Moses," then by "a nation from him" is signified good from the Word.[2] The case herein is this: The sons of Israel were accepted because the Word could be written among them, the external or literal sense of which consists of mere external things to which internal things correspond. Such were all the representatives among the Israelitish nation, and as that nation was of such a nature in externals, therefore the Word could be written among them. From this it is evident that when by "Moses" is meant the Word, and when it is said of the Israelitish nation that it should be consumed or perish, and that then Jehovah would make Moses into a great nation, this signifies that the Word might be written elsewhere so as to be good and excellent.
[3] That this is the sense of these words does not appear in the letter, and yet it may be known from the fact that the names of persons do not enter heaven, but are there turned into the things which they signify. For example, when the names "Abraham," "Isaac," "Jacob," "Moses," "Aaron," "David," and those of others are mentioned, it is quite unknown there that these persons are understood by man. They at once vanish away there and put on a spiritual sense, which is the sense of the things signified by these persons. From this it is evident what is the sense of these words in heaven concerning Moses, that "he should become a great nation."
. And Moses besought the faces of Jehovah his God. That this signifies that the Lord in mercy remembered, is evident from the representation of Moses, as being the Word (n. 10432); from the signification of "faces," when said of Jehovah, as being mercy and all good (n. 222, 223, 5585, 7599, 9306, 9546); and from the signification of "to beseech," as being to remember, for when by "Moses" is meant the Word, then "beseeching" does not signify beseeching, but that which is in accord with that of which it is said, here the Word. That "Jehovah" in the Word denotes the Lord, (n. 9373). . And said, Wherefore O Jehovah shall Thine anger wax hot. That this signifies the turning away of that nation, is evident from the signification of "waxing hot with anger," when said of Jehovah, as being the turning away of the man who is in evil (n. 10431). . Against Thy people which Thou hast brought forth out of the land of Egypt. That this signifies elevation even from this, is evident from the signification of "to bring forth out of the land of Egypt," as being to be raised from external things to internal (n. 10421). . With great power and with a strong hand. That this signifies by virtue of Divine power, is evident from the signification of "great power and a strong hand," when said of Jehovah, as being Divine power (n. 7188, 7189, 8050, 8069, 8153). How the case is herein and heretofore, can be seen from the series of things in the internal sense, which is that although the Israelitish nation was in external things without what is internal, insomuch that they could not be raised at all toward interior things, still the representative of a church could be instituted among them, and the Word could be written there, for the reason that by virtue of the Divine power, there could nevertheless be communication with heaven by external things without what is internal; and thus a similar effect could be produced as if they were at the same time in what is internal (on which see what was shown concerning that nation in the places cited above, (n. 10396); as that by the external things with them, which were representative of interior things, there was communication with heaven by virtue of the Divine power of the Lord, (n. 4311, 4444, 6304, 8588, 8788, 8806).[2] Be it known that the church is not the church from external worship, but from internal worship; for external worship is of the body, but internal worship is of the soul. Consequently external worship without internal is of the outward act only, thus is worship without life from the Divine. Through the interior things of worship the man of the church communicates with the heavens, to which the external serves as a plane upon which the interior things may subsist, as a house upon its foundations; and when it so subsists it is complete and firm, and the whole man is directed by the Divine.
[3] Such was the man of the ancient Church, which also was a representative church, and therefore that church was accepted by the Lord, as is evident from many passages in the Word; for example, it is described in the song of Moses (Deut. 32:3-14). But such a church could not be instituted among the Israelitish and Jewish nation, for the reason, as before said, that their interiors were filthy, thus were utterly contrary to the good of celestial love and the good of faith, which are the interior things of worship. Therefore when they so obstinately insisted that they should come into the land of Canaan, which was the same thing as representing the church, it was provided by the Lord that there should nevertheless be communication with heaven by means of their merely external worship; for the end of all worship is communication with heaven, and thereby the conjunction of the Lord with man. These are the things here treated of in the internal sense.
. Wherefore should the Egyptians speak, saying. That this signifies those who are in mere external things concerning those who are being raised into internal things, is evident from the representation of the Egyptians, as being those who are in mere external things; and from the signification of "speak, saying," as being concerning those who are being raised into internal things, for in the internal sense these are treated of in what presently follows. The reason why by the Egyptians are represented those who are in mere external things, is that in ancient times the Egyptians were of those with whom there was a representative church; for this church was spread through many regions of Asia, and at that time the Egyptians were above all others in the science of correspondences and representations belonging to that church, for they were acquainted with the internal things which the external ones represented and consequently signified. But in course of time the like befell them as befell others among whom the church was instituted, in that from being internal men they became external, and at last did not care about internal things, but made all worship to consist in external things.[2] When this came to pass with the Egyptians also, the science of correspondences and of representations, in which they were versed above all the rest of the nations of Asia, was turned into magic, as is the case when the internal things of worship, which are of love and faith, are blotted out, the external representative worship still remaining, together with the knowledge of the interior things which are represented. As the Egyptians became such, therefore by them in the Word is signified the memory-knowledge of such things, and also what is external or natural; and as this without what is internal is either magical or idolatrous, both of which are infernal, therefore by "Egypt" is also signified hell. From this it is evident whence it is that by "wherefore should the Egyptians speak, saying," are signified those who are in mere external things.
[3] That in Egypt also there was a representative church, (n. 7097, 7296, 9391); and that "Egypt" denotes the memory-knowledge of such things in both senses, (n. 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6673, 6679, 6683, 6750, 7926); that "Egypt" denotes what is natural or external, (n. 4967, 5079, 5080, 5095, 5160, 5276, 5278, 5280, 5288, 5301, 5799, 6004, 6015, 6147, 6252, 7353, 7355, 7648); and that "Egypt" denotes hell, (n. 7039, 7097, 7107, 7110, 7126, 7142, 7220, 7228, 7240, 7278, 7307, 7317, 8049, 8132, 8135, 8138, 8146, 8148, 8866, 9197).
. Into evil did He bring them forth, to slay them in the mountains. That this signifies that those who are in good will perish, is evident from the signification of "bringing forth to slay," as being to destroy; but when said of Jehovah who never destroys anyone, it denotes to perish by their own evil; and from the signification of "mountains," as being heaven, and from this the good of love. That by "mountains" is signified heaven, is from the representatives in the other life; for there, as upon earth, appear mountains, hills, rocks, valleys, and many other things; and upon the mountains are those who are in celestial love, upon the hills those who are in spiritual love, upon the rocks those who are in faith, and in the valleys those who have not as yet been carried up to the good of love and of faith.[2] From this it is that by "mountains" are signified those who are in the good of celestial love, thus who are in the inmost heaven, and in the abstract sense the goods of celestial love, thus the heaven which is in this love; that by" hills" are signified those who are in the good of spiritual love, thus who are in the middle heaven, and in the abstract sense the good of this love and the heaven which is in it; that by "rocks" are signified those who are in the good of faith and from this are in the ultimate heaven, and in the abstract sense this good and this heaven; and that by "valleys" are signified those who have not yet been carried up to these goods, thus to heaven. As such things appear in the other life, consequently such things are signified by them, therefore similar things are signified by them in the Word, and similar things are signified by the mountains, hills, rocks, and valleys in the land of Canaan, by which land was therefore represented heaven in its complex.
[3] That "mountains" signify the heaven where is the good of celestial love, is manifest from many passages in the Word, as from the following:--
In the futurity of days the mountain of Jehovah shall be at the head of the mountains, and shall be exalted above the hills (Isa. 2:2; Micah 4:1).
The mountains shall bring peace, and the hills in righteousness (Ps. 72:3).
Praise Jehovah ye mountains, and all hills (Ps. 148:9).
A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why leap ye, ye mountains, ye hills of mountains; God did desire to dwell in it; Jehovah also shall dwell forever (Ps. 68:15, 16).
Concerning the chief things of the mountains of the east, and concerning the precious things of the hills of an age; let them come on the head of Joseph (Deut. 33:15, 16).
Besides in other places (n. 795, 6435, 8327, 8658, 8758, 9422, 9434). It is for this reason that the Lord descended upon Mount Sinai, and it is for this reason that the city of David was built upon a mountain, and that this mountain, which was called "Mount Zion," signifies the inmost heaven; and for this reason also it is that the ancients performed the holy rites of worship upon mountains and hills (n. 2722).
. And to consume them from upon the faces of the earth. That this signifies that those who are of the church will perish, is evident from the signification of" consuming," as being to destroy, but when it is said of Jehovah, who does not destroy anyone, it denotes to perish by their own evil; and from the signification of "the earth," as being the church (n. 9325, 10373). . Turn back from the wrath of Thine anger. That this signifies that thus the turning away of that nation will not be hurtful, is evident from the signification of "the wrath of anger," when said of Jehovah, as being a turning away on the part of man (n. 10431). Thus "to turn back from the wrath of anger" denotes that the turning away will not be hurtful. How the case herein is, is evident from what has been said and shown in what precedes. . And repent Thee of the evil to thy people. That this signifies mercy for them, is evident from the signification of "repenting," when said of Jehovah, as being to be merciful. That "to repent" denotes to be merciful is because Jehovah never repents, for He foresees and provides all things from eternity. Repentance is applicable only to him who does not know the future, and who, when the thing comes to pass, finds that he has erred. Yet it is so said in the Word concerning Jehovah, because the sense of the letter is taken from such things as appear with man, because it is for the very simple, and for little children, who at first go no further. Both the simple and little children are in the most external things, with which they begin, and in which afterward their interiors terminate. Wherefore the Word in the letter is to be understood differently by those who have become wiser.[2] In this respect the Word resembles man, whose interiors terminate in flesh and bones, which contain them, insomuch that man could not subsist unless these served as a basis or support, for he would have no ultimate in which interior things might terminate, and on which they might rest. The case is similar with the Word. It must have an ultimate in which interior things may terminate; and this ultimate is the sense of the letter; while its interiors are the heavenly things which are of the internal sense. From this it is now plain why from the appearance presented to man it is said that "Jehovah repents," when yet He does not repent.
[3] That "repenting" is said of Jehovah is evident from many passages in the Word, as from the following:--
If (that nation) do evil in My eyes, that it obey not My voice, I will repent of the good wherewith I said I would benefit them (Jer. 18:10).
It may be they will hearken, and turn every man from his evil way, and it repent Me of the evil which I purpose to do unto them because of the wickedness of their works (Jer. 26:3).
When Mine anger is consummated, and I make My wrath to rest upon them, it shall repent Me (Ezek. 5:13).
Jehovah repented, and said, It shall not be (Amos 7:3, 6).
Jehovah shall judge His people, and shall repent Him for His servant (Deut. 32:36).
The king of Nineveh said, Who knoweth whether God will not turn back and repent, that He may turn back from the heat of His anger, that we perish not? And they turned from their evil way; therefore it repented God of the evil which He had said He would do to them, that He did it not (Jonah 3:9, 10).
It repented Jehovah that He had made man on the earth, and it grieved Him at His heart (Gen. 6:6).
It repenteth Me that I have made Saul to be king; for he hath turned away from following Me (1 Sam. 15:11, 35).
[4] In these passages Jehovah is said to have "repented," when yet it cannot be that He repents, because He knows all things before He does them; from which it is evident that by "repenting" is signified mercy. That Jehovah never repents is also evident from the Word, as in these passages:--
Jehovah is not a man that He should lie, nor the son of man that He should repent. Hath He said, and shall He not do? or hath He spoken, and shall He not establish it? (Num. 18:19).
The unconquered One of Israel doth not lie, nor repent; for He is not a man that He should repent (1 Sam. 15:29).
That "repenting," when said of Jehovah, denotes mercy, is plain in these passages:--
Jehovah is gracious and merciful, long suffering, and great in compassion, who is wont to repent of the evil (Joel 2:13).
God is gracious and merciful, and great in kindness, and repenteth Him of the evil (Jonah 4:2).
I say unto you that many shall come from the east and the west, and shall recline with Abraham, Isaac, and Jacob, in the kingdom of the heavens (Matt. 8:11);
where "to recline with them" denotes to be in heaven where the Lord is. That such is the signification is evident also from the fact that names do not enter heaven, but the heavenly and Divine things which are signified by them (n. 10216, 10282).
. To whom Thou swarest by Thyself. That this signifies confirmation by the Divine, is evident from the signification of "swearing," when said of the Lord, as being irrevocable confirmation by the Divine (n. 2842). . And spake unto them. That this signifies foresight and providence, is evident from the signification of "saying," when said of confirmation by the Divine, as being foresight and providence (n. 5361, 6946, 5951, 8095). . I will multiply your seed as the stars of the heavens. That this signifies goods and truths, and the knowledges of these, is evident from the signification of "seed," when said of heaven and the church, as being the good and truth therein (n. 1940, 3038, 3310, 3373, 3671, 6158, 10249); and from the signification of "stars," as being the knowledges of good and truth (n. 2495, 2849, 4697). In the sense of the letter, by "multiplying the seed of Abraham, Isaac, and Israel as the stars of the heavens," is meant to multiply without number the Israelitish and Jewish nation. But as by the names in the Word are signified spiritual and celestial realities, and by the above names heaven and the church, therefore by their "seed" are signified the goods and truths which are in heaven and in the church. It is said "as the stars of the heavens" for the reason that the comparatives also in the Word are from significatives (n. 3579, 8989); in this case comparison is made with the stars of the heavens, because by these are signified goods and truths in respect to knowledges. . And all this land that I have said will I give to your seed. That this signifies from which are heaven and the church, is evident from the signification of "land" or "earth," as being the church (n. 9325), and as the church is signified by "land" or "earth," heaven also is signified, for the church is the Lord‘s heaven upon earth, and the church also acts as one with heaven, because the one comes forth and subsists from the other; and from the signification of "seed," as being the good and truth therein (n. 10445). . And they shall inherit it for an age. That this signifies eternal life, is evident from the signification of "inheriting," when said of heaven, as being to have the Lord’s life, thus to have the life of heaven (n. 2658, 2851, 3672, 7212, 9338); and from the signification of "an age," as being what is eternal (n. 10248). . And Jehovah repented of the evil which He said He would do to His people. That this signifies mercy for them, may be seen above (n. 10441). EXODUS 32:7-14 previous - next - text - summary - Exodus - Full Page
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |