Spiritual Meaning of EXODUS 33:7-11
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AC 10544. Verses 7-11. And Moses took a tent, and stretched it for himself without the camp, afar off from the camp; and he called it the tent of meeting. And it was that everyone inquiring of Jehovah went out unto the tent of meeting that was outside the camp. And it was that when Moses went out unto the tent, all the people rose up, and stood, every man at the door of his tent, and looked after Moses, until he had entered into the tent. And it was that when Moses entered into the tent, the pillar of cloud descended, and stood at the door of the tent, and spake with Moses. And all the people saw the pillar of cloud standing at the door of the tent; and all the people rose up and bowed themselves, every man at the door of his tent. And Jehovah spake unto Moses faces to faces, as a man speaketh unto his neighbor. And he returned unto the camp; and his minister Joshua, the son of Nun, a boy, moved not out of the midst of the tent. "And Moses took a tent," signifies what is holy of worship, of the church, and of the Word; "and stretched it for himself without the camp, afar off from the camp," signifies remote from the external things in which the nation itself was; "and he called it the tent of meeting," signifies the external of worship, of the church, and of the Word, in which are internal things; "and it was that everyone inquiring of Jehovah went out unto the tent of meeting that was outside the camp," signifies that all instructions concerning the truths and goods of the church and of worship would be given to everyone by means of the external of the Word remotely from the external things in which that nation was; "and it was that when Moses went out unto the tent, all the people rose up, and stood, every man at the door of his tent," signifies that that nation was not in the external of the Word, of the church, and of worship, but was outside of it; "and looked after Moses, until he had entered into the tent," signifies that they see the external of the Word, of the church, and of worship, but that it vanishes from their apprehension; "and it was that when Moses entered into the tent, the pillar of cloud descended, and stood at the door of the tent, and spake with Moses," signifies that after the Word had vanished from their apprehension a dense obscurity took possession of them from without, and yet there was a clear perception from within; "and all the people saw the pillar of cloud standing at the door of the tent," signifies a dense obscurity taking possession of them from without; "and all the people rose up and bowed themselves, every man at the door of his tent," signifies that that nation adored their external in a holy manner; "and Jehovah spake unto Moses faces to faces," signifies the Divine things in the Word conjoined together; "as a man speaketh unto his neighbor," signifies the conjunction of truth and good; "and he returned unto the camp," signifies unto the external in which that nation was; "and his minister Joshua, the son of Nun, a boy, moved not out of the midst of the tent," signifies Divine truth meanwhile ministering in the holy things of the church and of worship in the place of Moses.

AC 10545. And Moses took a tent. That this signifies what is holy of worship, of the church, and of the Word, is evident from the signification of "a tent," as being in the supreme sense the Lord, and also heaven and the church, and in the relative sense all that is holy of heaven and of the church, consequently also what is holy of worship and of the Word, for these are of the church and are of the Lord, because they are from Him. The reason why "a tent" signifies these things, is that the most ancient people dwelt in tents, and also had therein their holy worship. Among these people existed the celestial church, which was the most holy of all the succession of churches, for they adored the Lord, who with them was Jehovah; and as He was their Leader, they had intercourse with the angels of heaven, and consequently were in celestial wisdom from the Lord. It is the setting up of this church which is described by the creation of heaven and earth in the first chapter of Genesis, and their wisdom by paradise. For by "heaven and earth" in the Word is signified the church, by "paradise" intelligence and wisdom, and by "man" the church itself; in like manner by the "ground" from which he was named "Adam." (That "heaven and earth" in the Word denote the church, "heaven" the internal church and "earth" the external church, see (n. 1733, 1850, 2117, 2118, 3355, 4535, 10373); that intelligence and wisdom are described by paradises and gardens, (n. 100, 108, 2702, 3220); that "man" denotes the church, (n. 478, 768, 4287, 9276); in like manner "ground," (n. 566, 1068); and that " creating man" denotes the setting up of the church, (n. 16, 88, 10373); see also (n. 8891, 9942).

[2] In consequence of that church being loved above all others, and from the Lord dwelling with them in tents, for the Lord is said "to dwell" with the man who is in love to Him, (John 14:23), therefore in memory of these things the Tabernacle or Tent of meeting was constructed among the Israelitish nation, wherein was held what is holy of worship; and for the same reason the feast of tabernacles or of tents was instituted.

[3] That by "tent" are signified these holy things, and specifically what is holy of worship, is evident from the following passages:--

"to enlarge the place of the tent" denotes to do so with the things which are of the church, and consequently which are of worship; "to stretch forth the curtains of the habitations" denotes to multiply truths. That "curtains" denote the truths of the church, (n. 9595, 9596, 9606, 9756); "the barren" denotes one who has not previously been in the truths and goods of the church (n. 3908, 9325).

[4] In Jeremiah:--

that "land" denotes the church (n. 9325); and as the church is the church from the goods of love and the truths of faith, therefore it is said that "the tents and the curtains are laid waste;" "tents" denoting the goods of the church, and "curtains" its truths.

[5] Again:--

like things are here signified by "tent" and by "curtains;" the "cords plucked out" denotes that there is no longer any conjunction of good and truth, and of truths one with another; and therefore it is said, "My sons are gone forth," because by "sons" are signified truths. That "cords" denote conjunction (n. 9777, 9854, 9880); and that "sons" denote truths, (n. 489, 491, 533, 2623, 2803, 2813, 3373, 3704, 4257, 9807).

[6] In David:--

"to abide in the tent of Jehovah" denotes to do so in heaven and in the good of love there. Again:--

where the meaning is the same.

[7] In Amos:--

the "tent of David" denotes the church of the Lord and what is holy of the worship of Him; "to close up the breaches, and restore the ruins" denotes to restore these by removing falsities. That "David" in the Word denotes the Lord, see (n. 1888, 9954); hence it is that "the tent of David" denotes the church of the Lord, and that which is holy of worship. In Jeremiah:--

where "the tents of Jacob," and "his dwelling places," denote the goods and truths of the church.

[8] As by "tents" are signified the goods of the church and of worship, therefore by "tents" in the opposite sense are signified the evils of worship and of the church, as can be seen from the following passages:--

AC 10546. And stretched it for himself without the camp, afar off from the camp. That this signifies remote from the external things in which the nation itself was, is evident from the signification of "stretching the tent," as being to provide, dispose, and set in order the things which are of the church and of worship; for by the "tent" is signified what is holy of the church, of worship, and of the Word (n. 10545), consequently by "stretching it" is signified to provide, dispose, and set in order these things; and from the signification of "the camp," as being the heavenly order from which and according to which are heaven and the church; and as all the truths and goods of heaven and of the church belong to this order, there is consequently signified their containant also. The reason why these things are signified by "the camp," is that by "the sons of Israel," who formed the camp, are signified all truths and goods in the complex. But when the sons of Israel worshiped the calf instead of Jehovah, then by their "camp" was signified the opposite, thus infernal order, and also the containant of falsity and evil, which make hell. Whether you say "the external of worship and of the church without the internal," or "hell," it is the same thing; for they who are in the external of worship without the internal are in the loves of self and of the world, and the loves of self and of the world are from hell. From this it is evident why Moses took his tent and stretched it without the camp afar off from the camp; for as before said by the "tent" was signified what is holy of worship, of the church, and of the Word; and also why by these words is signified what is remote from the external things in which the Israelitish nation was.

[2] That by "the camp" is signified heavenly order, and by "encamping" the disposing of good and truth according to heavenly order, (n. 4236, 8103, 8130, 8131, 8155, 8193, 8196); and that consequently by "the camp" is signified heaven and the church in so far as they are the containant of these, (n. 10038); and in the opposite sense hell, (n. 10458); moreover that the external of worship and of the church separate from what is internal is hell, (n. 10483, 10489); for the reason that those who are in external things separate from what is internal never receive any Divine influx, (n. 10429, 10472); and consequently have nothing of faith in and of love to the Lord, (n. 10396, 10400, 10411); because they look solely to their own loves, thus to hell, (n. 10422); and consequently worship themselves for a god, (n. 10407, 10412); that the Israelitish nation was in external things separate from what is internal, (n. 9380, 9373, 9391, 10396, 10401, 10407, 10492, 10498, 10500, 10533).

AC 10547. And he called it the tent of meeting. That this signifies the external of worship, of the church, and of the Word, in which are internal things, is evident from the signification of "the tent of meeting," as being the external of worship, of the church, and of the Word, in which are things internal; for by "tent" is signified what is holy of worship, of the church, and of the Word (n. 10545), and by "meeting" is signified where internal things are, for all internal things are together in external things (n. 6451, 9216, 9828, 9836). In the sense of the letter by "meeting" is meant the meeting of the sons of Israel; but in the internal sense there is signified the meeting of the truths and goods of the church, because by the sons of Israel in a good sense are signified the truths and goods of the church in the complex (n. 5414, 5879, 5951, 7957), in like manner by the "congregation" and the "assemblage" of the sons of Israel (n. 7830, 7843). And the truths and goods of the Word, of the church, and of worship are in their own internal; for in the internal of the Word, of the church, and of worship are celestial and spiritual things; but in the external are natural and worldly things; and all celestial and spiritual things flow into natural and worldly things, and terminate in them, and form and constitute them. From this it is that what is external is signified by "meeting." This is the case with the external sense of the Word, which is called the sense of its letter, thus also with the externals of the church and of worship, for these are from the Word.

AC 10548. And it was that everyone inquiring of Jehovah went out unto the tent of meeting that was outside the camp. That this signifies that all instructions concerning the truths and goods of the church and of worship would be given to everyone by means of the external of the Word remotely from the external things in which that nation was, is evident from the signification of "inquiring of Jehovah," as being to be instructed concerning the truths and goods of the church and of worship, for all inquiring of Jehovah is for the sake of instruction in these; from the signification of "the tent of meeting," as being the external of the church and of worship (n. 10547); and from the signification of "outside the camp," as being that which is remote from the external things in which that nation was (n. 10546). From this it is evident that by "everyone inquiring of Jehovah went out unto the tent of meeting that was outside the camp," is signified that all instruction concerning the truths and goods of the church and of worship would be given by means of the external of the Word remotely from the external things in which that nation was.

[2] It is said "by means of the external of the Word," because all instruction concerning the truths and goods of faith and of love which make the church and enter into worship, is from this source, and because to inquire of the Lord is to consult the Word; for in the Word the Lord is present, seeing that the Word is the Divine truth which is from Him, and that He is with the angels in His Divine truth, and also with the men of the church who receive Him.

[3] It is said "by means of the external of the Word," because in the external of the Word all internal things are together, thus all the truths and goods of heaven and of the church (n. 10547). From this it is that answers and revelations were made in ultimates (n. 9905). Moreover all the doctrinal things of the church that are of service to worship, are given by means of the external of the Word; but they are given to those only who are in enlightenment from the Lord when they are reading the Word, for then light flows into them from heaven through the internal sense (n. 9025, 9382, 9409, 9424, 9430, 10105, 10324, 10402, 10431).

[4] The reason why it denotes remotely from the external things in which the Israelitish nation was, is that with that nation the external of the Word appears quite different, and consequently is differently unfolded, as can be seen from the fact that they see nothing therein about faith in the Lord and love to Him, nor indeed about the Lord, and about heaven from Him. But the things which they see are solely about worldly and earthly things, and especially about their own preeminence to others. The reason is that they are in external things without what is internal, and they who are of such a character can see nothing from the internal. To see from the internal is to see from heaven from the Lord. From all this it is evident that the external of the Word, and consequently of the church and of worship, with that nation, was remote from the external of the Word, of the church, and of worship, as regarded in itself. As far as (verse 11), the external worship of that nation is now described in the internal sense.

AC 10549. And it was that when Moses went out unto the tent, all the people rose up, and stood, every man at the door of his tent. That this signifies that that nation was not in the external of the Word, of the church, and of worship, but was outside of it, is evident from the representation of Moses, as being the Word (n. 9372); from the signification of "the tent," as being what is holy of worship, of the church, and of the Word (n. 10545); and from the signification of "rising and standing before the door of the tent," as being to be outside of it, for "door" denotes entrance, introduction, and communication (n. 2145, 2152, 8989); consequently "to stand before it" denotes not to enter, be introduced, and have communication.

AC 10550. And looked after Moses, until he had entered into the tent. That this signifies that they see the external of the Word, of the church, and of worship, but that it vanishes from their apprehension, is evident from the signification of "looking after Moses," as being to see the external of the Word; for by "Moses" is signified the Word (n. 10549); and by "looking after him" is signified to see its external; for that which is before signifies that which is within; and that which is after signifies that which is without; consequently to see the back parts of Jehovah, and not the face, denotes to see what is external and not what is internal, as shown in the last verse of this chapter. And from the signification of "until he had entered into the tent," as being to vanish from their apprehension; for when he entered he was no longer seen.

AC 10551. And it was that when Moses entered into the tent, the pillar of cloud descended, and stood at the door of the tent, and spake with Moses. That this signifies that after the Word had vanished from their apprehension a dense obscurity took possession of them from without, and yet there was a clear perception from within, is evident from the signification of "when Moses entered into the tent," as being that after the Word had vanished from their apprehension (n. 10550); from the signification of "the pillar of cloud," as being a dense obscurity relatively to that nation, for by a "cloud" is signified the external of the Word (n. 2135a, 4060, 4391, 5922, 6343, 6752, 8443, 8781); and also the obscurity of the Word with those who are not in enlightenment, and dense obscurity with those who are in the external of the Word separate from the internal (n. 6832, 8106, 8814, 8819, 9430); from the signification of "standing at the door," as being to be outside (n. 10549); from the signification of "speaking with Moses," as being to perceive clearly from within, for by "Moses" is signified the Word as regarded in itself, (n. 9372), and by "speaking" is signified to perceive, (n. 10290). That it denotes from within is because Moses, with whom the pillar of cloud spake, was within the tent.

[2] It must here he told what it is to see from without, and what to have perception from within. Those who when reading the Word are in enlightenment, see it from within, for their internal is open, and when the internal is open it is in the light of heaven. This light flows in and enlightens, although the man is unaware of it. The reason why he is unaware of it, is that this light flows into the knowledges that are in the man’s memory, and these knowledges are in natural light. And as the man thinks from these knowledges as from himself, he cannot perceive the influx, nevertheless from various indications he is able to know that he has been in enlightenment. But yet everyone is deceived who believes himself to be in enlightenment, unless he loves to know truth for the sake of truth and for the sake of the good of life, thus unless he loves Divine truth for the sake of life, because to live according to Divine truths from the Word is to love the Lord, and all enlightenment comes from the Lord when He is loved.

[3] But those cannot possibly be in any enlightenment who have not as their end a life according to Divine truths from the Word; but who have as their end honor, gain, and reputation; and who thus regard the Divine truths of the Word as means; for this end is worldly and bodily, and not spiritual and heavenly; and it therefore closes the internal man, and when this is closed, no light can flow in from heaven and enlighten. If such persons, when reading the Word, believe that they are in enlightenment, they are quite mistaken; for they do not think from heaven, but from the world; thus not from the Lord, but from themselves; and in so far as they think from themselves and from the world, so far they think from natural light separate from heavenly light, and in spiritual things natural light separate from heavenly light is mere thick darkness. If these persons persuade themselves that they have seen something from enlightenment, it is a fallacy, for they perceive whether a thing is true solely from others by means of confirmations, which is to see truth from without and not from within, or to see it from persuasive faith, the nature of which may be seen in (n. 9363-9369). Such persons are able to see falsity as truth, and truth as falsity; also evil as good, and good as evil.

[4] From all this it is evident what it is to see the Word from without; and also what it is to perceive it from within. To see it from without is signified by the people "standing at the door of the tent and looking after Moses;" also by their "seeing the pillar of cloud standing at the door of the tent;" and by their "bowing themselves at the door of their tents." But to perceive the Word from within is signified by "Moses entering into the tent;" and by "the pillar of cloud, which was at the door of the tent, speaking with Moses."

[5] It shall also be briefly stated how the influx from which comes enlightenment is effected. Equally with men, the angels also perceive the Word when it is read; but the angels perceive it spiritually, and men perceive it naturally. The man whose internal is open also perceives the Word spiritually; but while he lives in the world he is unaware of this, because his spiritual thought flows into the natural thought in the external man, and there presents itself to view. Nevertheless it is this interior thought which enlightens, and by means of which the influx from the Lord is effected. By looking into their thoughts, and by reflections thereon, some of the learned have noticed that there is in man an interior thought which does not appear, and therefore they have called the ideas of this thought immaterial and intellectual, and they have made a distinction between these ideas and those of the exterior thought which appear; and they have called these latter natural and material. But they have not known that the ideas of the interior thought are spiritual; and that when these flow down they are turned into natural ideas, and appear under a different shape, and under a different condition. From all this it can in some measure be seen how the influx through which comes enlightenment is effected.

AC 10552. And all the people saw the pillar of cloud standing at the door of the tent. That this signifies a dense obscurity taking possession of them from without, is evident from what has been unfolded just above (n. 10551).

AC 10553. And all the people rose up and bowed themselves, every man at the door of his tent. That this signifies that that nation adored their external in a holy manner, is evident from the signification of "rising and bowing themselves," as being to adore in a holy manner; and from the signification of "at the door of his tent," as being the external of the Word, of the church, and of worship (n. 10549). In these words is described the genius of that nation, in that although they are outside the genuine sense of the Word, and are in very dense obscurity concerning it, they nevertheless adore it in a holy manner. But this holiness is an idolatrous holiness arising from the love of self altogether separated from the Divine holiness. That that nation was in such a holiness when in worship, (n. 3479, 4281, 6588, 9377, 10430, 10500).

AC 10554. And Jehovah spake unto Moses faces to faces. That this signifies the Divine things in the Word conjoined together, is evident from the signification of "speaking faces to faces," as being to be conjoined, for by "faces" are signified the interiors, and when the interiors mutually regard each other and see alike, they conjoin themselves together. This is signified by "speaking faces to faces" when said of Jehovah speaking unto Moses, by whom is meant the Word; for by "speaking" is signified perception, and by "faces to faces" is signified mutually, consequently the mutual perception of the one in that of the other, which is conjunction.

[3] From all this it can be seen that by "Jehovah speaking unto Moses faces to faces" is signified the Divine things in the Word conjoined together. That one thing is signified by "speaking faces to faces," and another by "seeing Jehovah face to face," is evident from what follows in this chapter, where Jehovah says unto Moses, "Thou canst not see My faces, because a man doth not see Me and live. But I will put thee in a cleft of the rock, and will cover thee over with the palm of My hand, until I have passed by; and I will take away the palm of My hand, and thou shalt see My back parts, and My faces shall not be seen" (verses 20, 22, 23). That "Moses" denotes the Word, (n. 10549); that" the faces" denote the interiors, (n. 9546); and also that "speaking" denotes perception, (n. 10290).

AC 10555. As a man speaketh unto his neighbor. That this signifies the conjunction of truth and good, is evident from the signification of "speaking," as being a mutual perception and the consequent conjunction (n. 10554); from the signification of "man (vir)," as being truth (n. 3134, 3459, 4823, 7716, 9007); and from the signification of "neighbor," as being the good with which truth is conjoined. In the Word throughout mention is made of "man and neighbor," or of " man and companion;" and thereby is signified what is mutual, as also by "man and brother." And when what is mutual is signified, there is meant mutual conjunction, such as is that between truth and good; for truth mutually conjoins itself with good, for the reason that truth has its being from good, and good has its quality in truth. In heaven there is not any truth which is not conjoined with good, for the reason that truth is not anything without good, nor is good anything without truth. For truth without good is like manifestation (existere) without being (esse), and good without truth is like being without manifestation; that is, truth without good is like a body without life; and good without truth is like life without a body. Wherefore unless they are conjoined together, they are not anything from which comes anything, that is, they are not anything of which anything of heaven and of the church can be predicated.

[2] The case herein is like what understanding would be in man without will, or like what will would be without understanding. One is indeed possible separate from the other, as for example to understand what is true and good, and not to will it. But in this case to understand has its will from some other source than good; it has it from willing for one‘s self, or for the sake of one’s self, to which the understanding of truth and of good serve as a means. He who reflects well is able to know that understanding with man has its life from his willing; and that without willing it is not anything; and also that understanding and willing mutually regard each other, and are conjoined together. The case is the same with truth and good, consequently with faith and love. Unless truth is conjoined with good, or faith with love, there is no truth or good, nor faith or love. These things have been said in order that it may be known what is meant by the mutual conjunction which in the spiritual sense is signified by "man and companion," or by "man and neighbor," and also by "man and brother."

AC 10556. And he returned unto the camp. That this signifies unto the external in which that nation was, is evident from the signification of "the camp," as being the external of the Word, of the church, and of worship, in which the Israelitish nation was (n. 10546). Now when Moses has returned unto the camp, he no longer represents the Word, but the head of the Israelitish nation, for to be in the camp with those who were in external things separate from what is internal, denotes to be in a similar state. It was otherwise when he was without that camp and stretched the tent there, afar off from the camp. In what manner therefore Moses represents the head of that nation can be seen from the internal sense of what follows in this chapter down to the end. As Moses puts on this representation, it is therefore said that "his minister Joshua, the son of Nun, a boy, moved not out of the midst of the tent," by which is signified that the representative is still continued in the tent that was outside the camp.

AC 10557. And his minister Joshua, the son of Nun, a boy, moved not out of the midst of the tent. That this signifies Divine truth meanwhile ministering in the holy things of the church and of worship in the place of Moses, is evident from the representation of Joshua the minister of Moses, as being Divine truth ministering in the place of Moses, and who was called "the son of Nun" from truth, and "a boy" from good; and from the signification of "not moving out of the midst of the tent," as being meanwhile not ceasing to be in the holy things of the church and of worship. By "not moving out" is signified not ceasing meanwhile, and by "the tent" is signified what is holy of the Word, of the church, and of worship (n. 10545). In the last article (n. 10556), it was said that Moses now begins to represent the head of the Israelitish nation; and therefore lest the connection of things in the internal sense should be broken, it was provided that when Moses was absent, Joshua should remain in the tent; for by Joshua is represented Divine truth in respect co some function; as for example Divine truth fighting (n. 8595); Divine truth surveying and taking notice (n. 10454); and here Divine truth ministering in the absence of Moses. Therefore he is called "the minister of Moses."

Author:  E. Swedenborg (1688-1772).

Design:  I.J. Thompson, Feb 2002.

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