Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

And Aaron said unto them. That this signifies the external of the Word, of the church, and of worship, without what is internal, is evident from the representation of Aaron here, as being the external of the Word, of the church, and of worship without the internal (see above, n. 10397). That with the Israelitish and Jewish nation there was not a church, but only the representative of a church, thus an external without an internal, is very evident from Aaron, who although of such a character was nevertheless made the high priest, to whom were committed the most holy things of the church, and who therefore was accounted holy above all others. For it is said of Aaron that he made a golden calf, built an altar before it, proclaimed a feast to jehovah 10401-1 before it; that he thus brought this sin upon the people, and that he made them lax (verses 2, 4, 5, 21, 25, 35). And in another place it is said that Jehovah was moved with anger against Aaron exceedingly, to destroy him, and that Moses prayed for him (Deut. 9:20). These things imply that Aaron was like the people, who at heart were idolaters (n. 4208, 4281, 4820, 5998, 6877, 7401, 8301, 8882). But as with this nation there was merely the external of the church without the internal, and yet there was thereby communication with heaven, the character of the man was a matter of indifference, provided that when he was in externals he acted according to the statutes and revered them. (That representatives did not regard the person, but the thing that was represented, see n. 665, 1097, 3670, 4208, 4281, 4288, 4444, 8588.)

Tear off the golden earrings that are in the ears of your women, of your sons, and of your daughters. That this signifies the drawing out from the sense of the letter of the Word of such things as favor external loves and the principles thence derived, is evident from the signification of "tearing off," as being to draw out, here from the sense of the letter of the Word, because this is the subject treated of; from the signification of "the golden earrings that were in their ears," as being representative tokens of obedience and of the noticing of the delights of external loves; for by the "ears" is signified obedience and noticing; by "gold," the good of love, here the delight of external loves, wherefore golden earrings are representative tokens of these loves. (That by the "ears" is signified obedience and noticing, see n. 2542, 4652-4660, 8990, 9397, 10061; and that by "gold" is signified the good of love, n. 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881.) Therefore when it is predicated of external loves, which are the loves of self and of the world, by "gold" is signified the delight of these loves, thus evil (n. 8932); and that from this "earrings" are representative tokens of obedience and of noticing, see n. 4551. From the signification of "women," as being the goods of the church (n. 3160, 4823, 6014, 7022, 8337), consequently in the opposite sense its evils (n. 409); from the signification of "sons," as being truths, and in the opposite sense falsities (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704, 4257, 6583, 6584, 9807); and from the signification of "daughters," as being the affections of truth and good, and therefore in the opposite sense the affections of falsity and evil (see n. 2362, 3963, 6729). From this it is evident that by, "tear off the golden earrings that are in the ears of your women, of your sons, and of your daughters," is signified the drawing out from the literal sense of the Word of such things as are noticed to obey or favor the delights of external loves and the principles thence derived. [2] That earrings are tokens of obedience and of noticing is evident in Hosea: Strive with your mother, for she is not My wife, that she may put away her whoredoms from her faces, lest perchance I strip her naked, and make her as a wilderness, and have no pity on her sons. For she said, I will go after my lovers, that give me my bread and my waters, my wool and my flax. For she had not known that I gave her the grain, and the new wine, and the oil, and multiplied unto her the silver; and the gold they made into a baal. And I will lay waste her vine and her fig-tree; and I will visit upon her the days of the baals to which she burned incense, and put on her earring and her adornment, and went after her lovers, and forgot Me (Hos. 2:1-13); "to burn incense, and to put on an earring to the baals," denotes to worship the baal gods and to obey them. [3] The things that precede in this chapter have also been adduced to the end that it may thereby be known what is the nature of the external sense of the Word without the internal, and what it is together with the internal, thus in what manner those perceive the Word who are in externals without an internal, and in what manner those perceive it who are in externals from an internal. Those who are in externals separate from what is internal cannot apprehend these words otherwise than according to the letter, which is, that they should strive with the mother of the sons of Israel, that she was no longer loved by Jehovah as a wife, and that if she put not away her whoredoms from her she would be stripped naked and be made as a wilderness, and Jehovah would have no pity on her sons, because she said that she would go after her lovers who give her bread and water, wool and flax, and that she knew not that Jehovah gave her grain, wine, and oil, and multiplied her silver, that they made gold into a baal; and that on this account her vine was laid waste and her fig-tree, and that it will be visited upon her because she burned incense to the baals, and put on her earring and adornment, and went after her lovers or adulterers, forgetting Jehovah. [4] This is the sense of the letter, and so is the Word understood by those who are in externals without what is internal, for so it is understood by the Jews at this day, and also by some Christians. But that this is not the sense of the Word can be seen by all those who are in some enlightenment. When these persons, by the "mother" of whom all those things are said, do not understand a mother, but the church, such as it was with that nation, they then comprehend that something of the church is signified by all the particulars which are said of her (for these are such as follow in order from the first thing said, or from the first subject); as by "whoredoms," by "lovers," by "sons," and by "bread," "water," "wool," "flax," "grain," "new wine," "oil," "silver," "gold," and by "vine and fig-tree," and likewise by "incense" and by "earring." [5] What each of these things signifies cannot be known from any other source than the internal sense, in which by "mother" and "wife" is signified the church; by "making her naked, and as a wilderness," is signified to be without the goods of love and the truths of faith. The truths of faith and the goods of love, of which she shall be bereaved, are signified by "sons," by "bread and water," by "wool and flax," by "grain," "new wine," "oil," "silver," "gold," and finally by "vine and fig-tree." The worship itself from obedience to falsities and evils, which succeed in the place of truths and goods, is signified by "burning incense and putting on her earring and adornment for the baals." (That "mother" denotes the church, see n. 289, 2691, 2717, 4257, 5581; also a "wife," n. 252, 253, 409, 749, 770, 7022; that "to be made naked" denotes to be deprived of the goods of love and the truths of faith, n. 9960; that a "wilderness" denotes a state devoid of the truth and good of the church, n. 2708, 3900, 4736, 7055; that "whoredoms" denote falsifications of truth, n. 2466, 2729, 4865, 8904, consequently "lovers" denote those who falsify; that "sons" denote truths and in the opposite sense falsities, n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704, 4257, 6583, 6584, 9807; that "bread and water" denote the good of love and the truth of faith, n. 9323; that "wool" denotes good in the external man, n. 9470; "flax" truth therein, n. 7601, 9959; "grain" the good from which is truth, n. 5295, 5410, 5959; "new wine" the truth thence derived, n. 3580; and "oil" celestial good, n. 9780, 10261; that "silver" denotes truth, and "gold" good in general, n. 1551, 1552, 5658, 6914, 6917, 9881; that a "vine" denotes the internal spiritual church, n. 1069, 6376, 9277; and a "fig-tree" the external good of this church, n. 217, 4231, 5113; that "to burn incense" denotes worship, n. 10177, 10298; and that an "earring" is a representative token of obedience, n. 4551; consequently "to put it on" denotes to obey.) [6] When these things are understood instead of the literal statements, or together with them, it is then apparent what is the nature of the Word when it is spiritually perceived, thus what its nature is in respect to its spirit. In this sense all who read the Word are kept by the Lord, but it is not received by any except those with whom the interiors have been opened; and as it is received in knowledges, therefore it is received according to their understanding, in the degree and in the manner that this can be enlightened by means of the knowledges they have. Besides this, they are affected in a general way with the holy influence that comes from the Word.

And bring them unto me. That this signifies a bringing together into a one, is evident from the signification of "bringing to Aaron," as being to bring into a one from the sense of the letter of the Word such things as favor external loves and the principles thence derived. That this is signified by "bringing to Aaron the golden earrings that were in the ears of their women, of their sons, and of their daughters," is evident from what was shown just above (n. 10402).

And all the people tore off the golden earrings that were in their ears, and brought them unto Aaron. That this signifies the effect, is evident without explication.

And he received them from their hand. That this signifies things that favor what is their own, is evident from the signification of "receiving from the hand" of anyone as being to receive such things as are his, thus which belong to, or that favor, what is one's own; for by the "hand" is signified the power or ability of man, and consequently whatever is his (see the places cited in n. 10019; and also n. 10082, 10041).

And formed it with a graving tool. That this signifies from their own intelligence, is evident from the signification of "forming with a graving tool," when said concerning an idol, as being to prepare false doctrine from one's own intelligence, which is effected by the application of the sense of the letter of the Word in favor of the loves of self and of the world; for when these loves reign, the man is not in any enlightenment from heaven, but takes all things from his own intelligence, and confirms them from the sense of the letter of the Word, which he falsifies by a wrong application and a perverted interpretation, and afterward favors such things because they are from himself. [2] In the Word throughout mention is made of "graven images" and "molten images." They who apprehend the Word merely according to the letter suppose that idols only are meant by these images. Nevertheless idols are not meant, but false doctrinal things of the church, such as are formed by man himself under the guidance of some love of his. The forming of these falsities to cohere, and to appear as if they were truths, is signified by a "graven image." The joining of them together to favor external loves, so that evils may appear as goods, is signified by a "molten image." As both are meant by the "golden calf," therefore it is here said that Aaron "formed it with a graving tool," by which is meant the forming of falsities so as to appear as if they were truths; and by its being said that he "made the gold a molten calf." And afterward that he "cast it into the fire, and it came forth a calf" (verse 24), means the joining together to favor external loves so that evils may appear as goods. Such moreover is the case with all doctrine that is made from man, and not from the Lord; and it is made from man when he has as his end his own glory or his own profit; but it is from the Lord when the good of the neighbor and the good of the Lord's kingdom are regarded as the end. [3] Such things are signified by "graven images" and "molten images" in the following passages. In Isaiah: Ye shall judge unclean the covering of the graven images of thy silver, and the clothing of the molten image of thy gold (Isa. 30:22); "the covering of the graven images of silver" denotes the appearing of falsities as if they were truths; "the clothing of the molten image of gold" denotes the appearing of evils as if they were goods; for "covering" and "clothing" denote outward appearances which are put on, or with which things are invested. "Silver" denotes truth, and therefore graven images are said to be "of silver;" and "gold" denotes good (n. 1551, 1552, 5658, 6914, 6917, 9874, 9881). [4] Again: The artificer casteth a graven image, and the metal-caster spreadeth it over with gold, and casteth silver chains. He seeketh unto him a wise artificer to prepare a graven image that shall not be moved (Isa. 40:19, 20); there is here described the forming of falsities so as to cohere and to appear as if they were truths; a "graven image" denotes this falsity; an "artificer" denotes a man who forms it from his own intelligence; "the metal-caster spreadeth it over with gold" denotes when he causes it to appear as good; "he casteth silver chains" denotes by means of coherence; "that shall not be moved" denotes which on this account cannot be weakened and destroyed. [5] Again: They that form a graven image are vanity, and their most desirable things do not profit. Who hath formed a god, and cast a molten image that profiteth not? All his fellows shall be ashamed; and the workmen themselves. He fashioneth the iron with the tongs, he both worketh in the coals and formeth it with sharp hammers, so he worketh it with his strong arm; he fashioneth wood; he stretcheth out a line; he marketh it out with a rule; he maketh it into its corners; and he marketh it out with the compasses; and maketh it into the form of a man, according to the beauty of a man, to dwell in the house (Isa. 44:9-13); here also is described in what manner false doctrinal things are formed so that they may cohere, and appear as truths and as goods. By every detail is here described how this is effected, when done from man's own intelligence under the guidance of pleasure, of cupidity, and of love. That this is so can be seen by those who know that all things in the Word have an internal sense, by which they are spiritually understood. Otherwise to what purpose would be such a description of the forming of a graven image? That it may appear as truth and as good is signified by "making it in the form of a man [vir] according to the beauty of a man" [homo]; for in the internal sense "a man" [vir] denotes truth, and "a man" [homo], the good of this truth. [6] In Jeremiah: Every man is become a fool from knowledge; every metal-caster is put to shame by his graven image; for his molten image is a lie, and there is no breath in them (Jer. 10:14; 51:17); that a "graven image" here denotes that which is from man's own intelligence; and a "molten image" that which is according to the love, is very manifest; for it is said that "every man is become a fool by knowledge, and every metal-caster is put to shame by his graven image," and that "his molten image is a lie;" "knowledge" here denotes man's own intelligence, and "a lie," the falsity of evil; because there is not what is Divine in them, it is said that "there is no breath in them." [7] Again: O sword against her horses, and against her chariots, against her treasures, that they may be plundered; a drought is upon her waters that they may dry up; for a land of graven images is this (Jer. 50:37, 38). That "a land of graven images" denotes the church where falsities reign, is also plainly evident from every detail there understood in its spiritual sense; without which sense, what would be "a sword against horses, against chariots, against treasures," and "a drought upon waters," but sounding words without any spirit in them? Whereas from every detail understood in its internal sense it is plain that the destruction of the church as to truths is here described, and thus that falsities would reign therein, which are "a land of graven images." For a "sword" denotes falsity fighting with and destroying truths; "horses" denote an understanding which is enlightened; "chariots" denote doctrinal things; "treasures," the knowledges of truth and good; "waters upon which is a drought," denote truths, that they are no more; and "land" denotes the church. (That a "sword" denotes truth fighting against falsity; and in the opposite sense falsity fighting against truth and destroying them, see n. 2799, 6353, 7102, 8294; that "horses" denote an understanding which is enlightened, n. 2760-2762, 3217, 6534; that "chariots" denote doctrinal things, n. 5321, 8146, 8148, 8215; "treasures," the knowledges of truth and of good, n. 10227; "waters," truths, n. 2702, 3058, 3424, 4976, 5668, 8137, 8138, 8568, 9323, 10238; and "land" or "earth," the church, see the places cited in n. 9325.) From this it is evident what is meant by "a drought upon the waters that they may dry up," and what by "a land of graven images." [8] In Habakkuk: What profiteth the graven image, that the maker thereof hath graven it, and the molten image and the teacher of a lie, that the maker of his invention trusteth thereupon? (Hab. 2:18); from these words it is also evident that by a "graven image" and a "molten image" are not meant a graven and a molten image; but falsity which is invented, and evil which falsity defends; for it is said "the maker of his invention," and "the teacher of a lie." [9] Like things are signified by a "graven image" and a "molten image" in the following passages: Babylon is fallen; and all the graven images of her gods he hath cast forth unto the ground (Isa. 21:9). They shall all be greatly ashamed that trust in a graven image, that say unto a molten image, Ye are our gods (Isa. 42:17). I have declared it to thee, and I made thee hear it, lest thou shouldest say, Mine idol hath done this; my graven image, and my molten image, hath commanded them (Isa. 48:5). They called themselves, and they went from their faces; they sacrificed to the baals, and burned incense to graven images (Hos. 11:2). All the graven images of Samaria shall be ground to pieces, and all her harlot hires shall be burned with fire, and all her Idols will I make a waste (Micah 1:7). [10] Inasmuch as falsities and evils of doctrine, which are signified by "graven and molten images," are fabricated by man's own intelligence under the guidance of his love, therefore also in the Word they are called "the work of man's hands," "the work of the hands of the artificer," and "the work of the hands of the workman;" as in the following passages: They sin more and more, they make them a molten image of their silver, idols in their own intelligence, all of them the work of the artificers (Hos. 13:2). Cursed be the man that maketh a graven or molten image, an abomination unto Jehovah, the work of the hands of the artificer (Deut. 27:15). Their idols are silver and gold, the work of man's hands (Ps. 115:4; 135:15). They have burned incense unto other gods, and have bowed themselves to the works of their own hands (Jer. 1:16). One cutteth wood out of the forest, the work of the hands of the workman with the axe. They deck it with silver and with gold; they fasten it with nails and with hammers (Jer. 10:3, 4). [11] "The work of the hands" denotes that which is from man's own, thus that which is from his own understanding and his own will; and those things are from his own, of both understanding and will, which are of the love of self; this is the origin of all the falsities in the church. As all falsities are from what is man's own, and by "the work of the hands" is signified that which is from this, it was therefore forbidden to move an iron, an axe, or a graving tool, upon the stones of which the altar was built, and also the temple, as is evident in these passages: If thou wilt make Me an altar of stones, thou shall not build it of hewn stones; for if thou move thy tool upon it, thou shalt profane it (Exod. 20:25). If thou shalt build to Jehovah an altar of stones, thou shalt not move an iron upon them (Deut. 27:5). The house was built of entire stone, as it was brought; for there was neither hammer, nor axe, nor any instrument of iron, heard in the house, while it was being built (1 Kings 6:7). These things have been adduced in order that it may be known what is meant by Aaron's "forming the gold with a graving tool, and making it a molten calf."

And made it a molten calf. That this signifies according to the delight of the loves of that nation, is evident from the signification of "a calf," as being external or natural good (of which below); and from the signification of "molten," as being worship performed in favor of external loves (of which just above, n. 10406). And as the Israelitish nation is the subject treated of in this chapter, and that nation was in externals without an internal, thus in external loves, therefore it is said, "according to the delight of the loves of that nation;" for by a "calf" as an idol is signified this delight. [2] The ancients, who were in representative worship, knew what was signified by the various kinds of animals; for each animal has its signification, and according to this they appear in heaven, consequently according to this they are mentioned in the Word, and also according to this they were employed in burnt-offerings and sacrifices. By a "calf" is signified the good of innocence and of charity in the external or natural man (n. 9391, 9990, 10132); but when there is no good of innocence and of charity, as is the case with those who are in externals without what is internal, then by a "calf" is signified natural and sensuous delight, which is the delight of pleasures, of cupidities, and of the loves of self and of the world. It is this delight in which are those who are in externals without an internal, and which they worship, for a man worships that which he loves above all things. They do indeed say that they worship the God of the universe, but they say this with the mouth and not with the heart. Such persons are meant by those who worship a molten calf. [3] The Egyptians were such above all others, and they, being in the science of correspondences and of representations above all other nations, consequently made for themselves various idols, as is evident from the Egyptian idols which remain to this day. But their chief idol was a calf, whereby they wished to signify their external good in worship. When, however, the science of correspondence and of representations, wherein they were versed above others, was turned among them into magic, then a calf put on the opposite signification, which is the delight of external loves; and when a calf was placed in their temples and worshiped as a god, it signified such a delight in worship. [4] As the Israelitish nation brought with it from Egypt this idolatrous thing, therefore as applied to that nation, when a calf was worshiped by them as a god, it signified the delight of the loves of that nation in worship. Of what quality their loves were can be seen from what was shown in the places cited above (n. 10396); for they were then, as they are at this day, in the love of self and in the love of the world above all others. It is known that at this day they are in a love most earthly, for they love silver and gold not for the sake of any use, but for the sake of the silver and gold itself, which love is of all loves the most earthly, for it is sordid avarice. The love of self is not conspicuous with them so as to appear; but lies hidden within their hearts, as is usual with all who are sordidly avaricious. It is also known that they have no love of the neighbor; and insofar as there is no love of the neighbor with anyone, so far the love of self is in him. From this it can now be seen what is signified by the molten calf made by Aaron for that nation. [5] The like is signified by a "calf" in the following passages: Egypt is a very fair calf; destruction cometh out of the north, and her hired men in the midst of her are like fatted calves of the stall (Jer. 46:20, 21). They made a calf in Horeb, and bowed themselves unto the molten image, and they changed their glory into the likeness of an ox that eateth herbage (Ps. 106:19, 20). They sin more and more, and make them a molten image from their silver, idols in their own intelligence, all of them the work of the artificers; speaking to them; they sacrifice a man, they kiss the calves (Hos. 13:2). The unicorns shall come down with them, and the calves with the strong ones; and their land shall be drunken with blood, and their dust shall be made fat with fatness (Isa. 34:7). The fenced city is solitary, a habitation deserted and forsaken, there shall the calf feed, and there shall he lie down, and shall consume the branches thereof, and the harvest thereof shall wither (Isa. 27:10, 11). [6] Rebuke the wild beast of the reed, the congregation of the strong ones, among the calves of the peoples, trampling on the pieces of silver; he hath scattered the peoples (Ps. 68:30). I will give the men that have transgressed My covenant, who have not established the words of the covenant which they struck before Me, of the calf which they cut in twain that they might pass between the parts thereof; the princes of Judah, and the princes of Jerusalem, the royal ministers, and the priests, and all the people of the land, that pass between the parts of the calf; and I will give them into the hand of their enemies, that their carcass may be food to the fowl of the heavens and to the beast of the earth (Jer. 34:18-20). They have made a king, but not by Me; they have made princes, and I knew it not; their silver and their gold have they made idols, that it may be cut off. Thy calf hath deserted, O Samaria. For from Israel is even this; the workman made it, and it is no god; for the calf of Samaria shall come to pieces (Hos. 8:4-6). All these passages may be seen unfolded above (n. 9391).

And they said, These are thy gods, O Israel. That this signifies which is to be worshiped above all things, is evident from the signification of "gods," as being those things which are worshiped. In the genuine sense by "strange gods" are signified falsities, here both falsities and evils, because by a "graven image," which is meant by Aaron forming the gold with a graving tool, is signified falsity, and by a "molten image" is signified the evil of this falsity. (That "strange gods" denote falsities and the consequent evils in worship, see n. 4402, 4544, 7873, 8867, 8941.)

Who made thee to come up out of the land of Egypt. That this signifies which had led them, is evident from the signification of "making to come up out of the land of Egypt," when said of those who are in external things without what is internal, as being to lead one's self; for by "the land of Egypt," when such are treated of, is signified servitude; and by "making to come up" is signified to lead one's self by it. For by these words is here signified the opposite to that which is signified by them when they are said of those who are in what is internal and at the same time in external things. When said of the latter, by these words is signified to be led by the Lord, thus to be raised out of the natural man to the spiritual, or out of the world into heaven, consequently out of servitude into freedom; but when they are said of those who are in external things without what is internal, the words signify to be led by self, which is not to be raised to heaven, but to cast one's self down to hell, consequently from freedom into servitude. (That it is servitude to be led by self, and freedom to be led by the Lord, see n. 2892, 9096, 9586, 9589-9591.) [2] But as the latter believe that the Divine works nothing with man, and that man leads himself, and also that this is freedom, a few words shall here be said about this. All those are of this opinion, and also in this persuasion, who love themselves and the world above all things, for that which men love above all things they worship as a god. At the present day there are very many such persons in the Christian world; but of what quality they are it has been given me to know chiefly from such in the other life. For after his life in the world, when a man becomes a spirit, he is then exactly like himself, such as he had been when he lived in the body, in respect to the affections of his love, and in respect to his thoughts and persuasions. They said that they had confirmed themselves in this belief from the fact that a man does not arrive at dignities and wealth by any Divine aid and providence, but by his own intelligence and prudence, and sometimes by fortune, and even then from such causes as they see to proceed from men, saying that common experience testifies this, because the evil, the cunning, and the impious are often raised to dignities and become rich in preference to the good, which would not be the case if the Divine ruled. [3] But it was given me to say to them that confirmation from such things is reasoning from man's own intelligence and from his own love, and this reasoning is from mere fallacies, and is reasoning about causes in thick darkness. For they believe that to be exalted to dignities and to gain wealth above others is the very good which the Divine gives to man, and thus that the Divine blessing (as they call these things) consists in these alone; when yet such things are rather a curse to those who love themselves and the world above all things, for insofar as they are exalted to honors and gain wealth by their own effort and their own skill, so far are they uplifted in the love of self and of the world, so that at last they place their whole hearts in these things, and regard them as the only goods, thus as the only satisfactions and happinesses of man; although these things come to an end together with the life of man in the world; whereas the goods, the satisfactions, and the happiness that are given and provided for man by the Divine are eternal and have no end; and consequently these are true blessings. What is temporary bears no ratio to what is eternal; as what is finite in time bears no ratio to the infinite of time. What endures to eternity, this is; but what has an end, this relatively is not. That which is, the Divine provides; but not that which is not, except insofar as it conduces to that which is; for Jehovah, which is the Divine Itself, is, and that which is from Him also is. From this it is evident what is the quality of that which is given and provided for man by the Divine, and what is the quality of that which a man himself procures for himself. [4] Moreover, every man is led by the Divine by means of his understanding; if he were not led thereby, no man could be saved; and from this it is that the Divine leaves this with man in its freedom, and does not check it. From this cause it comes to pass that the machinations and cunning devices of the evil (which are from their understanding) succeed; but the favorable results thus obtained come to an end together with their life in the world, and become unfavorable; whereas those things which are provided by the Divine for the good have no end, and become favorable and happy to eternity. [5] I have spoken in this way with those who had been such in the world, who replied that they had then thought nothing about what is good, favorable, and happy to eternity, and that when they were in their loves they had utterly denied the life of man after death; and that insofar as they had attained to honors and to riches, so far they had believed that there are no other goods; nor indeed any heaven, or Divine; consequently that they had not known what it is to be led by the Divine. [6] They who in the world have confirmed themselves in these ideas in doctrine and in life, remain such in the other life also. Their interiors are closed, so that they have no communication with heaven, and their exteriors alone are open, by which they then have communication solely with the hells. Such of them as by machinations, arts, and cunning devices have attained to honors or to riches, there become magicians. They appear beneath the buttocks, sitting at a table with a cap pressed down to the eyebrows, and thus as it were earnestly meditating they gather together such things as are serviceable for magic art, supposing that they can lead themselves by means of them. Their speech falls between the teeth with a kind of hissing, and afterward when they are being vastated they are cast into a pit with a broad bottom where there is thick darkness. The light of their understanding is there obscured even to foolishness. I have seen some cast in there who in the world had been accounted very superior in intellect.

And Aaron saw. That this signifies approval, is evident from the signification of "seeing," as being approval. That "seeing" here denotes approval is evident from what now follows, namely, that Aaron built an altar and proclaimed a feast before it. For by Aaron is represented the external of the Word, of the church, and of worship, separate from the internal (n. 10397); and this approves all that which is done from man's own intelligence, and from his own love, which things are signified by the molten calf formed by Aaron from gold with a graving tool, of which in what precedes.

And he built an altar before it. That this signifies worship, is evident from the signification of "an altar," as being the chief representative of Divine worship (see n. 4541, 8935, 8940, 9714, 10242, 10245), but here of diabolical worship, because those who are in external things without what is internal communicate with the hells, and not with the heavens. For the internal of man is his heaven, and his external is his world. Moreover, his internal has been formed according to the image of heaven, thus for the reception of such things as are there; and his external according to the image of the world, thus for the reception of such things as are there. (See the places cited in n. 9279, 10156.) Therefore when the internal is closed, heaven also is closed, and then the external is no longer directed from heaven, but from hell; and therefore their worship is not Divine, but is diabolical. They do indeed make mention of the Divine, and they also worship it, but in the external form and not in the internal, which is to do so from the mouth and not from the heart; and those who act differently do not worship the Divine for the sake of the Divine, but for the sake of self and the world. Where the heart is, there is the worship. From this it is evident that by "building an altar before the golden calf," is signified the worship of the devil.

And Aaron made proclamation, and said, Tomorrow is a feast to jehovah. 10412-1 That this signifies that this is a very essential of the church, which is to be celebrated, and a very divine which is to be perpetually adored, is evident from the signification of a "feast," as being the worship of the church in respect to celebration, for a celebration was made on the feast days; thus by "proclaiming a feast" is signified some very essential thing of the church which is to be celebrated. That it denotes a very divine that is to be adored, is signified by that feast being called "a feast to jehovah." And from the signification of "tomorrow," as being what is eternal and perpetual (see n. 3998, 7140, 9939). [2] Moreover those who are in external things without what is internal desire to be worshiped as a god, and to have what is their own adored as Divine, insofar as they dare, on account of the common people. From this it may be concluded that in their heart they deny the Divine, and that they themselves are continually aspiring to loftier things, and insofar as obstacles are not presented, to the loftiest things, thus at last to the throne of God; as is very plain from those who in the Word are meant by "Babel," who take away from the Lord all power in heaven and on earth, and arrogate it to themselves, opening and shutting heaven at their pleasure. That they are of such a character is evident in Isaiah: Utter this parable concerning the king of Babel. Hell below has been moved on thine account; how hast thou fallen from heaven, O Lucifer! Thou hast been cut off to the earth, thou hast been weakened beneath the nations; and thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars, and I will sit on the mount of assembly, I will ascend above the heights of the cloud, I will become like the Most High. Howbeit thou hast been let down to hell (Isa. 14:4, 9, 12-15). [3] That the king of Babel did indeed command that he should be worshiped as a god, is evident in Daniel 6. By "Babel" are meant those who are holy in externals but profane in internals, thus those who use the holy things of the church as means that they themselves may be worshiped as gods, which also all those do who by the holy things of the church as means are desirous of rising to dignities above others, and to wealth above others, as their ends. With such persons the case is similar in the other life. There also at heart they deny the Divine, and by wicked arts labor to make themselves gods. They set themselves aloft upon mountains, and proclaim some one from amid them as a god, and also adore him. But when they are in this profane worship, the mountain opens into a chasm, and they are swallowed up, and are thus cast down into hell. That it is so has been granted me to see several times.

And they rose up in the morning on the morrow. That this signifies incitement by their loves, is evident from the signification of "rising up in the morning," as being incitement by their loves; for by "the morning" is signified a state of love, and by "rising up" is signified elevation thereto. (That "morning" denotes a state of love, see n. 5962, 8426, 8812, 10114, 10134; and that "to rise up" denotes elevation, n. 2401, 2785, 2912, 2927, 3171, 4103.) But when "rising up in the morning" is said of those who are in external things without what is internal, thus of the evil, then by "rising up" is not signified elevation, but incitement; and by "morning" is not signified a state of heavenly love, but a state of infernal love. For when the evil are in this state they are then in their morning, because they are then in the delight of their life, because in their loves. The difference between elevation to a state of the loves in the case of the good, and the same in the case of the evil, is this: that the good then ascend, and that the evil descend. For the loves of the good are heavenly loves which elevate them, and increase according to the ascent to heaven; but the loves of the evil are infernal loves, which weigh them down, and increase according to the descent to hell. From this it is evident that "rising up in the morning" has a contrary signification when it is said of the evil, from what it has when it is said of the good. Moreover, in the other life the states of spirits and of angels vary in respect to love and faith, as the times of the day and of the year vary in respect to heat and light. When it is morning with those who are in the heavens, they are then in a state of heavenly loves, and consequently are in their joy; but in the morning of the hells they are in a state of infernal loves, and consequently are in their torment; for everyone then wishes to be greatest and to possess all that belongs to others, from which come intestine hatreds, ferocities, and cruelties, which are the things signified by the fires of hell.

And offered burnt-offerings, and brought peace-offerings. That this signifies the worship of their loves, thus of the delights of these loves, and of the falsities thence derived, is evident from the signification of "burnt-offerings" and "sacrifices," as being all worship in general (see n. 6905, 8936, 10042); and that "burnt-offerings" denote worship from the good of love, and "sacrifices" worship from the truths of faith, see n. 8680, 10053; thus in the opposite sense by "burnt-offerings" is signified worship from their own loves, which worship is from the delights of these, which are evil; and by "sacrifices" is signified worship from the falsities thence derived. It is said "the worship of the loves," because that is worshiped which is loved, and love worships.

And the people sat down to eat and to drink. That this signifies the appropriation of these things, is evident from the signification of "eating and drinking," as being appropriation; "eating," the appropriation of evil; and "drinking," the appropriation of falsity. (That "eating" denotes the appropriation of good, see n. 3168, 3513, 3596, 3832, 9412, consequently that in the opposite sense it denotes the appropriation of evil, see n. 4745; and that "drinking" denotes the appropriation of truth, and consequently in the opposite sense the appropriation of falsity, n. 3069, 3168, 3832, 8562, 9412.)

And rose up to play. That this signifies the consequent festivity of their interiors, and consent, is evident from the signification of "playing," as being the festivity of the interiors; for play comes from this, because it is an activity of the body which comes forth as an effect from gladness of mind; and all festivity and gladness are from the delights of the loves in which the man is. That consent also is signified, is because all interior festivity has consent in it; for if anything dissents and is contradictory, the festivity perishes. Interior festivity is in man's freedom; and all freedom is from love that is not opposed. [2] As in the Word internal things are described by external, so likewise the joys and gladnesses which are in the interiors of man are described by plays and dances, as in the following passages: The city shall be builded upon its own heap, then shall confession go forth from them, and the voice of them that play (Jer. 30:18, 19). Anew will I build thee, that thou mayest be built, O virgin of Israel; anew shalt thou deck thy timbrels, and shalt go forth into the dance of them that play. Their soul shall be as a watered garden, and they shall not sorrow any more at all; and the virgin shall rejoice in the dance, and the young and the old together, for I will turn their mourning into joy (Jer. 31:4, 12, 13). The streets of the city shall be full of boys and girls, playing (Zech. 8:5). Praise ye the name of Jehovah with the timbrel and dance (Ps. 149:2, 3; 150:4). Thou hast turned for me my mourning into dancing (Ps. 30:11). The joy of our heart hath ceased; our dance is turned into mourning (Lam. 5:15). [3] As "plays" and "dances" signified the joys and gladnesses of the interiors which are from love, therefore after the Egyptians were sunk in the sea Suph, Miriam with the women went forth with timbrels into dances (Exod. 15:20); and therefore also David, when the ark was brought out of the house of Obededom, into the city of David, leaped and danced before Jehovah (2 Sam. 6:12, 16). [4] That interior things are set forth and described in the Word by exterior ones, is evident from these words in David: Thou madest the sea, great and wide in spaces, there go the ships; Leviathan whom Thou hast formed to play therein (Ps. 104:25, 26); he who does not know that there is a spiritual sense in every detail of the Word, knows no otherwise than that by the "sea" and by "ships" are here meant the sea and ships, by "Leviathan," the whales which are therein, and by "playing," their races and associations together. Yet the Word, which is Divine in respect to every jot, does not consist of such things; but when instead of these there are understood the spiritual things which are signified, then it becomes Divine. In the internal sense the "sea" denotes a gathering together of memory-truths, thus what is external with man and in the church; "ships" denote knowledges and doctrinal things from the Word; "Leviathan" denotes memory-knowledge in general; and "playing" denotes the delight from these things. (That the "sea" denotes a gathering together of memory-truths, see n. 28, 2850, 8184, 9340; that "ships" denote knowledges and doctrinal things from the Word, n. 1977, 6385; and that "Leviathan" denotes memory-knowledge in general, see n. 7293.) Thus "to play" denotes the delight and festivity from these things, which results when memory-knowledges confirm spiritual things, and are in agreement with them.

Verses 7-14. And Jehovah spoke unto Moses, Go, get thee down; for thy people have corrupted themselves which thou madest to come up out of the land of Egypt; they have gone back suddenly from the way which I commanded them; they have made them a molten calf, and have adored it, and have sacrificed to it, and said, These are thy gods, O Israel, which made thee to come up out of the land of Egypt. And Jehovah said unto Moses, I have seen this people, and behold it is a stiff-necked people. And thou, suffer Me, that Mine anger may wax hot against them, and that I may consume them; and I will make thyself into a great nation. And Moses besought the faces of Jehovah his God, and said, Wherefore, O Jehovah, shall Thine anger wax hot against Thy people, which Thou has brought forth out of the land of Egypt with great power and with a strong hand? Wherefore should the Egyptians speak, saying, Into evil did He bring them forth, to slay them in the mountains, and to consume them from upon the faces of the earth? Turn back from the wrath of Thine anger, and repent Thee of the evil to Thy people. Remember Abraham, Isaac, and Israel Thy servants, to whom thou swarest by Thyself and spoke unto them, I will multiply your seed as the stars of the heavens, and all this land that I have said will I give to your seed, and they shall inherit it for an age. And Jehovah repented of the evil which He said He would do to His people. "And Jehovah spoke unto Moses" signifies perception and instruction concerning the Israelitish nation as to its quality within; "Go, get thee down" signifies to look at their external; "for thy people have corrupted themselves" signifies that they have completely turned themselves away from the Divine; "which thou madest to come up out of the land of Egypt" signifies whom thou didst believe to be led to the Divine; "they have gone back suddenly from the way which I commanded them" signifies that they have removed themselves from Divine truth; "they have made them a molten calf" signifies worship according to the delight of the loves of that nation; "and have adored it, and have sacrificed to it" signifies that they worship this as good itself and as truth itself; "and said, These are thy gods, O Israel" signifies that this is to be worshiped above all things; "which made thee to come up out of the land of Egypt" signifies which have led them; "and Jehovah said unto Moses" signifies further instruction; "I have seen this people" signifies what is foreseen; "and behold it is a stiff-necked people" signifies that they do not receive influx from the Lord; "and thou, suffer Me" signifies that there should not be so stubborn an insistence; "that Mine anger may wax hot against them, and that I may consume them" signifies that thus they turn themselves away from internal things, thus from things Divine, so that they must needs perish; "and I will make thyself into a great nation" signifies that the Word elsewhere would be good and excellent; "and Moses besought the faces of Jehovah his God" signifies that the Lord in mercy remembered; "and said, Wherefore, O Jehovah, shall Thine anger wax hot" signifies the turning away of that nation; "against Thy people which Thou hast brought forth out of the land of Egypt" signifies elevation even from this; "with great power and with a strong hand" signifies by virtue of Divine power; "wherefore should the Egyptians speak, saying" signifies those who are in mere external things concerning those who are being raised into internal things; "into evil did He bring them forth, to slay them in the mountains" signifies that those who are in good will perish; "and to consume them from upon the faces of the earth" signifies that those who are of the church will perish; "turn back from the wrath of Thine anger" signifies that thus the turning away of that nation will not be hurtful; "and repent Thee of the evil to Thy people" signifies mercy for them; "remember Abraham, Isaac, and Israel Thy servants" signifies for the sake of heaven and of the church; "to whom Thou swarest by Thyself" signifies confirmation by the Divine; "and spoke unto them" signifies foresight and providence; "I will multiply your seed as the stars of the heavens" signifies goods and truths, and the knowledges of these; "and all this land that I have said will I give to your seed" signifies from which are heaven and the church; "and they shall inherit it for an age" signifies eternal life; "and Jehovah repented of the evil which He said he would do to His people" signifies mercy for them.

And Jehovah spoke unto Moses. That this signifies perception and instruction concerning the Israelitish nation as to its quality within, is evident from the signification of "speaking," when by Jehovah, as being perception and instruction (of which in the places cited in n. 10280, 10290). That it signifies concerning the Israelitish nation, as to its quality within, is evident from what follows, for that nation is here treated of, and its quality in respect to worship.

Go, get thee down. That this signifies to look at their external, is evident from the signification of "going down from Mount Sinai," as being to look at, survey, and examine; for by "Mount Sinai" is signified heaven from which is Divine truth (see n. 9420), and therefore in the spiritual sense "to go down" does not mean to go down with the body, but with the mind; thus it denotes to look at and survey.

For thy people have corrupted themselves. That this signifies that they have completely turned themselves away from the Divine, is evident from the signification of "corrupting one's self," when said of worship, as being to turn away from the Divine, for all corruption and transgression in worship are a turning back and away from the Divine. As mention is made of "turning away," a few words shall be said about this. All those who are in external things separate from what is internal turn themselves away from the Divine, for they look outward and downward, and not inward and upward. For a man looks inward or upward when his internal is open, thus when it is in heaven; but he looks outward or downward when his internal is closed and only his external is open, for this is in the world. Wherefore when the external is separated from the internal, the man cannot be raised upward, because that is not present into which heaven should work, for it is closed. From this it is that to all such persons the things of heaven and of the church are thick darkness, and therefore these things are not believed by them; but at heart are denied, and with some are denied with the mouth also. [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, see n. 3084, 4539, 4969, 5406, 5817; and that "Egypt" denotes what is natural or external, see the places cited in 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 (of which in what follows). 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 shown above (see 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 (see at the places cited in n. 9263, 9314); (that "to sacrifice" is said of truth, see 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, These 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 (see the places cited in 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 (see 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 stiff-necked people. That this signifies that they do not receive influx from the Lord, is evident from the signification of "stiff-necked," 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 (see 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 (see 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 Mine 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 (of which below), 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, see at the places cited in 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 (see at the places cited in 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 (as just above, n. 10432); from the signification of "faces," when said of Jehovah, as being mercy and all good (see 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, see at the places cited in 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 (see above, 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 (see 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 (see 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, see 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 (see 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 (see 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 (as above); and from the signification of "the earth," as being the church (see the places cited in 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 (of which above, 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 servants (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. 23:19). 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).

Remember Abraham, Isaac, and Israel Thy servants. That this signifies for the sake of heaven and the church, is evident from the signification of "Abraham, Isaac, and Israel," as being the Lord in respect to the Divine Human, thus to His Divine in heaven and in the church. And as the Divine of the Lord makes heaven and the church, therefore by these names are also signified heaven and the church. (That these things are signified in the Word by "Abraham, Isaac, and Jacob," see n. 1965, 3305, 4615, 6098, 6185, 6276, 6589, 6804, 6847; and likewise by "Israel," n. 4286, 4570, and at the places cited in n. 8805, 9340.) That such things are signified by "Abraham, Isaac, and Jacob" is evident from the Lord's words in Matthew: 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 (see n. 2842).

And spoke 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 (see n. 5361, 5951, 6946, 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 (see 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 (see 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 (of which in the places cited in 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 (see just above, 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 (see 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).

Verses 15-20. And Moses looked back, and came down from the mountain, and the two tables of the Testimony were in his hand; the tables were written on the two crossings, hereupon and hereupon were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And Joshua heard the voice of the people in their shouting, and he said unto Moses, There is a voice of war in the camp. And he said, It is not the voice of a cry for victory, neither is it the voice of a cry for being overcome: the voice of a miserable cry do I hear. And it came to pass, as he came nigh unto the camp, that he saw the calf and the dances; and Moses waxed hot with anger, and he cast the tables out of his hand, and broke them beneath the mountain. And he took the calf which they had made, and burnt it with fire, and ground it even to powder, and strewed it upon the faces of the waters, and made the sons of Israel drink. "And Moses looked back and came down from the mountain," signifies the Word let down from heaven; "and the two tables of the Testimony were in his hand," signifies the Word of the Lord in special and in general; "the tables were written on the two crossings, hereupon and hereupon were they written," signifies by which there is the conjunction of the Lord with the human race, or of heaven with the world; "and the tables were the work of God, and the writing was the writing of God, graven upon the tables," signifies that the external and the internal sense of the Word were from the Divine, and are Divine truth; "and Joshua heard the voice of the people in their shouting," signifies survey and taking notice in respect to the quality of the interiors of that nation; "and he said unto Moses, There is a voice of war in the camp," signifies an assault upon the truth and good which are of heaven and of the church, by falsities and evils which are from hell; "and he said, It is not the voice of a cry for victory, neither is it the voice of a cry for being overcome," signifies heaven acting on one side and hell on the other, thus falsity against truth and truth against falsity; "the voice of a miserable cry do I hear," signifies the lamentable state of their interiors; "and it came to pass, as soon as he came nigh unto the camp," signifies hell, in which that nation then was; "that he saw the calf and the dances," signifies infernal worship, which was according to the delight of the external loves of that nation, and its consequent interior festivity; "and Moses waxed hot with anger," signifies the turning away of that nation from the internal of the Word, of the church, and of worship; "and he cast the tables out of his hand, and broke them beneath the mountain," signifies the external sense of the Word changed and different on account of that nation; "and he took the calf which they had made," signifies the delight of the idolatrous worship of that nation; "and burnt it with fire," signifies derived altogether from the loves of self and the world, which are condemned to hell; "and ground it even to powder," signifies the infernal falsity therefrom; "and strewed it upon the faces of the waters," signifies commixture with truths; "and made the sons of Israel drink," signifies conjoined and appropriated to that nation.

And Moses looked back, and came down from the mountain. That this signifies the Word let down from heaven, is evident from the signification of "looking back and coming down," when said concerning the Word, as being to be let down; from the representation of Moses, as being the Word (on which see the places cited in n. 9372); and from the signification of "Mount Sinai," as being heaven, out of which comes Divine truth (n. 9420).

Footnotes

10401-1 The name "jehovah" is in this connection given by Swedenborg with a small initial letter, doubtless because as applied to the golden calf the name is profane and unworthy of veneration. The same remark applies to "divine" as here used, for contrary to his usual custom Swedenborg here writes this word with a small initial letter. See also n. 10566, 10603. [REVISER.]

10412-1 The name "jehovah" is in this connection given by Swedenborg with a small initial letter, doubtless because as applied to the golden calf the name is profane and unworthy of veneration. The same remark applies to "divine" as here used, for contrary to his usual custom Swedenborg here writes this word with a small initial letter. See also n. 10566, 10603. [REVISER.]