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

Arcana Coelestia

And the two tables of the Testimony were in his hand. That this signifies the Word of the Lord in special and in general, is evident from the signification of "the tables" upon which the ten commandments were written, as being the Word in the whole complex (see n. 9416); and from the signification of "the Testimony," as being the Lord in respect to Divine truth (see n. 9503). The reason why by these tables is signified the Word in the whole complex, thus in special and in general, is that upon them was written the law of life, and by the law in a restricted sense are meant the ten commandments, in a less restricted sense is meant the Word written by Moses, in a broader sense the historic Word, and in the broadest sense the whole Word (n. 6752). Moreover, because Mount Sinai, where the law was written upon these tables, signified heaven, out of which comes Divine truth, and Moses represented the Word, which is Divine truth itself from the Lord, therefore as a sign of this representation the tables were in his hands.

The tables were written on the two crossings, hereupon and hereupon were they written. That this signifies whereby there is the conjunction of the Lord with the human race, or of heaven with the world, is evident from the signification of "the tables upon which the law was written," as being the Word in the whole complex (of which just above, n. 10451). That the writing was "on the two crossings, hereupon and hereupon," signifies the conjunction of the Lord with the human race (as you will see unfolded in n. 9416, 10375); wherefore also these tables were called "the tables of the covenant," for "covenant" denotes conjunction (n. 665, 666, 1023, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396). [2] As the conjunction of the Lord with the human race by means of the Word is here spoken of, or that of heaven with the world, it must be told how the case is with regard to this. They who do not know the nature of the Word, cannot possibly believe that by means of it there is a conjunction of the Lord with the human race, and of heaven with the world; and still less they who despise the Word, or make no account of it. But let them know that the heavens subsist by means of Divine truth, and that without it there would be no heavens, and that the human race subsists by means of heaven; for unless heaven flowed in with man, man would not be able to think at all, thus not to will anything rationally. In order therefore that heaven may subsist, and the human race by conjunction with it, the Word has been provided by the Lord, wherein is Divine truth for angels and for men, the Word in its spiritual and celestial sense being of such a nature as to contain within it angelic wisdom itself in so surpassing a degree that it is scarcely possible for a man to form any conception of its excellence, although in the letter it appears very simple and unpolished. [3] From this it is evident that heaven is in its wisdom from the Word when it is being read by man, and then at the same time the man is in conjunction with heaven. To this end has such a Word been given to man. From this it follows that if this medium of conjunction were not in the world, conjunction with heaven would perish, and with this conjunction all good of the will and all truth of the understanding in man, and with these that very humanity which consociates man with man; consequently evil and falsity would be in full possession, whereby one society would perish after another. For it would be as when a man walks in thick darkness and stumbles wherever he goes; and it would be as when the head is in a delirium, in consequence of which the body is carried madly and insanely even to its destruction; and it would be as when the heart fails, causing the organs and members to cease to perform their uses, until the whole body dies. [4] Such would be the state of man unless heaven were conjoined with him, and heaven would not be conjoined with him unless there were the Word; or unless Divine truth were communicated immediately through angels, as in ancient times. When heaven is mentioned, the Divine also is meant, for the Divine of the Lord makes heaven; so that to be conjoined with heaven is to be conjoined with the Lord; and to be disjoined from heaven is to be disjoined from the Lord; and to be disjoined from the Lord is to perish; for the whole disposal of things for good, which is called Providence, is from this source; and were such disposal removed, all things would rush into evil, and so into devastation. From all this it can be seen what is the use of the Word; but few will believe that the Word is of such a nature and of so great a use.

And the tables were the work of God, and the writing was the writing of God, graven upon the tables. That this signifies that the external and the internal sense of the Word were from the Divine, and are Divine truth, is evident from the signification of "the tables," as being the Word in the whole complex (of which just above, n. 10452), but here the external of the Word (of which in what follows); from the signification of "the work of God," as being that it was from the Divine; from the signification of "the writing," as being the internal of the Word (of which also below), consequently "the writing of God," denotes the internal of the Word from the Divine; and from the signification of "graven upon the tables," as being the internal above the external, thus within it. [2] That "the tables" here signify the external of the Word, is because they are here distinguished from the writing, which denotes its internal. But when they are not distinguished from the writing, then by "the tables" is signified the internal and the external of the Word together, thus the Word in the whole complex (as above, n. 10452). The reason why they are here distinguished, is that the tables were broken, and yet the same words were afterward written by Jehovah upon other tables which were hewn out by Moses. The external of the Word is the sense of its letter. This sense of the letter is signified by "the tables" because this sense is like a table, or a plane, upon which the internal sense has been written. [3] That the tables which were the work of God were broken by Moses when he saw the calf and the dances, and that by command of Jehovah other tables were hewn out by Moses, and on these were afterward written the same words, and thus that the tables were no longer the work of God, but the work of Moses, whereas the writing was still the writing of God, involves a secret as yet unknown. The secret is that the sense of the letter of the Word would have been different if the Word had been written among a different people, or if that people had not been such as it was. For the sense of the letter of the Word treats of that people, because the Word was written among them, as is plain from both the historic and the prophetic parts of the Word, and that people was in evil, because at heart it was idolatrous; and yet in order that the internal and the external sense might agree together, that people had to be lauded, and to be called the people of God, a holy nation, a peculiar possession; consequently the simple, who were to be instructed by the external sense of the Word, had to believe that that nation was such as it is called; as also that nation itself believes, and as also believe very many of the Christian world at this day. Moreover, also many things are present in the external sense of the Word, and make it, that were permitted them on account of the hardness of their hearts, such as those mentioned in Matthew 19:8, and other things also which are here passed by. [4] As therefore the sense of the letter of the Word was made such for the sake of that people, therefore those tables which were the work of God were broken, and at the command of Jehovah others were hewn out by Moses. But whereas the same Divine holiness was still within, therefore the same words which had been written upon the former tables were written by Jehovah on the latter, as is plain from these words in Moses: Jehovah said unto Moses, Hew thee two tables of stone like unto the first, that I may write upon the tables the words that were on the first tables, which thou broke. And Jehovah wrote upon the tables the words of the covenant, the ten words (Exod. 34:1, 4, 28). At that time Jehovah said unto me, Hew thee two tables of stone like unto the first, and I will write on the tables the words that were on the first tables which thou broke. And Jehovah wrote on the tables, according to the first writing, the ten words, and Jehovah gave them unto me (Deut. 10:1-4). [5] That Jehovah did not acknowledge that people as His own people (although it was so said for the sake of the agreement of the internal sense with the external), but as the people of Moses, is evident in these passages: Thy people have corrupted themselves, which thou madest to come up out of the land of Egypt. Go, lead the people unto the place I told thee (Exod. 32:7, 34). Jehovah spoke unto Moses, Go up, thou and the people which thou hast made to come up out of the land of Egypt, unto the land of which I sware unto Abraham, to Isaac, and to Jacob. And I will send an angel before thee; for I will not go up in the midst of thee, for thou art a stiff-necked people (Exod. 33:1-3). [6] The like is signified by Moses being put in a cleft of the rock, and not being allowed to see the faces of Jehovah, but only the back parts (Exod. 33:22, 23); and in like manner by Moses, when the skin of his face shone, putting a veil over his face when he spoke to the sons of Israel (Exod. 34:30-35). What the quality of that people was to be, is foretold by Jehovah to Abraham, when it was His will that his seed should inherit the land of Canaan, and it is said: After Abraham had divided a heifer of three years old, and a she-goat of three years old, and a ram of three years old, in the midst, which were for entering into a covenant, a deep sleep fell upon Abraham, and behold a terror of great darkness falling upon him. And when the sun was set, there was thick darkness; and behold a furnace of smoke, and a torch of fire that passed between those pieces (Gen. 15:9, 10, 12, 17).

And Joshua heard the voice of the people in their shouting. That this signifies survey and taking notice in respect to the quality of the interiors of that nation, is evident from the signification of "hearing," as being survey and taking notice, for the subject now treated of is that nation in respect to its quality interiorly, thus in respect to the quality of its interiors; from the representation of Joshua, as being the truth of the Word surveying and taking notice, for he was the minister of Moses, and by Moses was represented the Word (as was shown above), consequently by the minister is represented truth, for all truth is of the Word, here truth surveying, exploring, and taking notice; and from the signification of "the voice of the people in their shouting," as being what was the quality of that nation interiorly, thus what was the quality of its interiors. For by "voice" in the Word is signified interior voice, which is thought, consequently the interior quality in respect to truth or falsity, because thought is from the one or the other (see n. 219, 220, 3563, 7573, 8813, 9926). But by "shouting" is signified what is articulate of sound, whether of speech, or of singing, or of shouting, that proceeds from the thought, which is the interior voice. Therefore by "hearing the voice in their shouting" is signified a taking notice, from the sound as an index, in respect to the quality of the interiors. For the tone, or sound, whether of speech, or of singing, or of shouting, proceeds from the interior affection and thought; these are both in the sound, and are also noticed by those who attend and reflect; as for example whether it is angry, threatening, friendly, gentle, glad, mournful, and so forth. In the other life this is perceived so exquisitely that from the sound of one word the angels perceive what the quality of anyone is in respect to his interiors. This then is what is signified by "hearing the voice of the people in their shouting."

And he said unto Moses, There is a voice of war in the camp. That this signifies an assault upon the truth and good which are of heaven and of the church, by falsities and evils which are from hell, is evident from the signification of "voice," as being the thought and affection which are the interiors of the voice, thus the quality of the interiors (of which above, n. 10454); from the signification of "war," as being the combat of truth from good with falsity from evil; and in the opposite sense, the combat of falsity from evil against truth from good (of which in what follows); and from the signification of "the camp," as being the church and heaven, for these were represented by the camp of the sons of Israel (n. 10038). From this it is evident that by "a voice of war in the camp" is signified an assault upon the truth and the good of the church and of heaven by falsities and evils which are from hell. It is said "from hell," because all falsities and evils are from thence, and because here by "the camp," when the golden calf was worshiped in it, is signified hell (n. 10458). [2] That these things are signified by "a voice of war in the camp," is because the subject now treated of in the internal sense is the interiors of the Israelitish nation, which were so opposed to the truths and goods of the church and of heaven as utterly to reject them. For the interiors of that nation were possessed by the loves of self and of the world, and where these loves reign, there the truths and goods of the church are continually being assaulted, however much in worship the externals appear to be holy. With such persons the holiness of worship is a means, and eminence and wealth are the ends. Thus those things which are of heaven and the church are means, and those things which are of the world and of self are ends; and the end regarded has command in a man, and the means serve; from which it follows that with such persons heaven serves and the world rules; consequently that the world is in the highest place, thus in the place of the head; and heaven is in a lower place, thus in the place of the foot. Wherefore if heaven does not favor their loves, it is then cast down beneath the feet, and is trodden and trampled upon. Such is the inversion with those among whom the loves of self and of the world reign. From this also it is that when such persons are viewed by the angels, they appear upside down, with the head downward and the feet upward. [3] The reason why "war" denotes the combat with truth and falsity, and in the opposite sense the combat of falsity against truth, is that in the spiritual sense "war" is nothing else. Such combats are also signified in the internal sense by "wars" in the historicals of the Word; also by "wars" in the propheticals, as can be seen from passages above adduced from the Word (n. 1664, 8273). He who does not know that by "wars" in the Word are signified wars in a spiritual sense, cannot know what is involved in the things related concerning wars in Daniel 7, 8, 11; and Revelation throughout; and in the Gospels, where the last times of the church are foretold (Matt. 24:5-7; Mark 13:7, 8; and in other places). Hence also it is that all instruments of war, such as swords, spears, shields, bows, arrows, and many others, signify such things as belong to spiritual combat (of which throughout in these explications).

And he said, It is not the voice of a cry for victory, neither is it the voice of a cry for being overcome. That this signifies heaven acting on the one side and hell on the other, thus falsity against truth and truth against falsity, is evident from the signification of "the voice of a cry," or of "the voice in shouting," as being the quality of the interiors of that nation (see above, n. 10454); and from the signification of "not for victory, and not for being overcome," as being the hanging of the combat between falsity and truth, and no decision. And whereas all falsity is from hell, and all truth is from heaven, by the same words is signified that heaven acts on one side and hell on the other. (That a "cry" denotes falsity, see n. 2240; that it denotes thought with the full intention of acting, n. 7119; and that it denotes interior lamentation, n. 7782.) By these words is described the state of the interiors of that nation, in which they are when hell acts with them against heaven, and heaven against hell, thus when they are held between the two, which was the case when they were in external worship while their internal was closed. The latter was closed to the intent that nevertheless there might be a communication with heaven by means of external things, which were representative of interior ones, which subject has been treated of above.

But the voice of a miserable cry do I hear. That this signifies the lamentable state of their interiors, is evident from the signification of "the voice of a miserable cry," as being what is lamentable; for in the original tongue this is expressed by a term which means "a cry," and "affection," and also "misery," thus which means "a miserable cry;" and when "voice" signifies the quality of the interiors (see n. 10454), then "the voice of a miserable cry" signifies the lamentable state of the interiors.

And it came to pass, as soon as he came nigh unto the camp. That this signifies hell, in which that nation then was, is evident from the signification of "the camp of the sons of Israel," as being heaven and the church (see n. 4236, 10038); consequently when they were in idolatrous worship, adoring a calf instead of Jehovah, by their "camp" is signified hell; for what is representative of heaven and of the church is turned into what is representative of hell when the people turn themselves from Divine worship to diabolical worship, such as was the worship of the calf. The like is signified by "camp" in Amos: I have sent among you the pestilence in the way of Egypt; your young men have I slain with the sword, with the captivity of your horses; so that I have made the stink of your camp to come up even into your nose (Amos 4:10); the vastation of truth is here treated of, and when this is vastated, the "camp" signifies hell. That the vastation of truth is treated of is evident from the details of the passage as viewed in the internal sense; for "pestilence" denotes vastation (n. 7102, 7505); "way" denotes truth, and in the opposite sense falsity (n. 10422); "Egypt" denotes what is external, and also hell (see the places cited in n. 10437); "a sword" denotes falsity fighting against truth (see n. 2799, 4499, 6353, 7102, 8294); "young men" denote the truths of the church (n. 7668); "to be slain" denotes to perish spiritually (see n. 6767, 8902); "captivity" denotes the privation of truth (see n. 7990); "horses" denote an understanding which is enlightened (n. 2760-2762, 3217, 5321, 6125, 6534); and "a stink" denotes what is abominable exhaling from hell (n. 7161). From this it is evident that in this sense a "camp" denotes hell. Hell is also signified by the "camp" of the enemies who were against Jerusalem, and in general against the sons of Israel, in the historicals of the Word.

That he saw the calf and the dances. That this signifies infernal worship, which was according to the delight of the external loves of that nation, and its consequent interior festivity, is evident from the signification of "the calf," as being the delight of the external loves of that nation (see above, n. 10407); that it here denotes worship according to this delight, is because when Moses came nigh unto the camp, that nation was in such worship; and that such worship is from hell, is evident from what was shown above; and from the signification of "the dances," as being interior festivity (of which also above, n. 10416).

And Moses waxed hot with anger. That this signifies the turning away of that nation from the internal of the Word, of the church, and of worship, is evident from "to wax hot with anger," when said concerning the Lord, as being the turning away of man from things internal, thus from things Divine (of which above, see n. 10431). The like is signified by "waxing hot with anger" when predicated of Moses, because by Moses is represented the Word, or the Divine truth which is from the Lord; or what is the same, the Lord in respect to Divine truth (concerning which representation see the places cited in n. 9372). It is said "from the internal of the Word, of the church, and of worship," for he who turns himself away from the internal of the Word, also turns himself away from the internal of the church, and likewise from the internal of worship, because the internal of the church and the internal of worship are from the internal of the Word. For the Word teaches what must be the quality of the man of the church, or what must be the quality of the church with man, and likewise what must be the quality of worship with the man of the church; because it is the goods and truths of love and of faith that make the internal church, and also internal worship. The Word teaches these goods and truths, and these are the internal things of the Word.

And he cast the tables out of his hand, and broke them beneath the mountain. That this signifies the external sense of the Word changed and different on account of that nation, is evident from the signification of the "tables" upon which the law was written as being the external sense of the Word, or the sense of its letter (see above, n. 10453); from the signification of "casting them out of the hand and breaking them," as being to destroy the genuine external sense, thus also to change and make it different (that the external sense of the Word was changed and made different on account of the Israelitish nation, see above, n. 10453); and from the signification of "Mount Sinai," as being heaven from which is Divine truth (n. 9420). It is said "beneath the mountain," because the external sense of the Word is beneath heaven, whereas the internal sense is in heaven.

And he took the calf which they had made. That this signifies the delight of the idolatrous worship of that nation, is evident from the signification of "the calf," as being the delight of the external loves of the Israelitish nation, from which and according to which was their worship, which was idolatrous (see above, n. 10407, 10459).

And burnt it with fire. That this signifies derived altogether from the loves of self and of the world, which are condemned to hell, is evident from the signification of "fire," as being heavenly love, which is love to the Lord and love toward the neighbor; and in the opposite sense infernal love, which is the love of self and the love of the world (see n. 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324, 7575, 10055); consequently to be "burned with fire" denotes to be completely filled with the loves of self and of the world, thus to be condemned to hell; for when these loves reign they are hell in man. From all this it is evident what is signified by the "hell fire" spoken of in the Word throughout.

And ground it to powder. That this signifies the infernal falsity thence derived, is evident from the signification of "to grind to powder," or into what is most minute, as being to form falsity from infernal delight, thus as being infernal falsity. (That this is signified by "grinding," when said of evil, can be seen from what has been already shown, n. 4335, 9995, 10303.)

And strewed it upon the faces of the waters. That this signifies commixture with truths, is evident from the signification of "waters," as being truths (see the places cited in n. 10238); and as it is said that the powder into which the calf was ground was "strewed upon the waters," therefore it is signified that falsity from infernal delight was mixed with the truths which are from heaven. The reason why by these "waters" are signified truths which are from heaven, is that these waters descended from Mount Sinai, and by "Mount Sinai" is signified heaven from which is Divine truth (n. 9420). That these waters were from thence is evident elsewhere in Moses: I took your sin, the calf which ye had made, and burnt it with fire, and pounded it, grinding it well, until it was as fine as dust; and I cast the dust thereof into the brook that descended out of the mountain (Deut. 9:21).

And made the sons of Israel drink. That this signifies conjoined and appropriated to that nation, is evident from the signification of "drinking," as being to conjoin and appropriate to one's self truth, and in the opposite sense falsity (see n. 3089, 3168, 8562), here, the falsity of evil. By "the sons of Israel" is meant that nation without any other meaning, because that which is its own is here treated of. From these considerations it can now be seen what was the quality of that nation in respect to their interiors, because these are described in this chapter.

Verses 21-25. And Moses said unto Aaron, What did this people to thee, that thou hast brought so great a sin upon them? And Aaron said, Let not thine anger wax hot, my lord; thou knowest the people, that it is in evil; and they said unto me, Make us gods which shall go before us; for as for this Moses, the man that made us come up out of the land of Egypt, we know not what hath become of him. And I said to them, Whosoever hath any gold, tear ye it off; and they gave it me; and I cast it into the fire, and there came out this calf. And Moses saw that the people was lax, for Aaron had made them lax unto annihilation by those rising up against them. "And Moses said unto Aaron," signifies perception from the internal concerning such an external; "What did this people to thee, that thou hast brought so great a sin upon them?" signifies whence is it that this nation has so turned itself away from the Divine; "and Aaron said," signifies that it was perceived; "Let not thine anger wax hot, my lord," signifies let not the internal turn itself away on this account; "thou knowest the people, that it is in evil," signifies that that nation is in an external separate from a holy internal; "and they said unto me," signifies exhortation; "Make us gods which shall go before us," signifies falsities of doctrine and of worship, thus things idolatrous; "for as for this Moses, the man that made us come up out of the land of Egypt, we know not what hath become of him," signifies that it is altogether unknown what other Divine truth there is in the Word, which raises man from what is external to what is internal, and makes the church; "and I said to them, whosoever hath any gold, tear ye it off," signifies the drawing forth of such things from the sense of the letter as favor the delight of external loves and the principles thence derived; "and they gave it to me," signifies a bringing together into a one, and the effect; "and I cast it into the fire, and there came out this calf," signifies the loves of self and of the world, from which and according to which is such worship; "and Moses saw the people that it was lax," signifies that it was perceived by the internal that that nation had turned away from what is internal, thus from the Divine; "for Aaron had made them lax," signifies that this was from the external things which they loved; "unto annihilation by those rising up against them," signifies that they lacked all power to resist the evils and falsities which are from hell.

And Moses said unto Aaron. That this signifies perception from the internal concerning such an external, is evident from the signification of "saying," as being perception (of which in the places cited in n. 10290); from the representation of Moses, as being the Word (n. 9372), here its internal; and from the representation of Aaron, as being the external of the Word, of the church, and of worship (n. 10397). That "Moses" here denotes the internal is because he speaks to Aaron, by whom is represented the external. Whether you say the internal and the external of the Word, or simply the internal and the external, it is here the same thing, for the Word is Divine truth, from which man has perception, here perception concerning such an external as there was with the Israelitish nation, whether in worship, or in everything of the church, or in everything of the Word. Be it known that all perception about the external is from the internal, for that which is in the external can be seen from the internal; but not from the external what is in itself; and still less from the external what is in the internal. From this it is that those who are in external things without what is internal do not acknowledge internal things, because they do not feel and see them; and also that some deny them, and, together with them, things heavenly and Divine.

What did this people to thee, that thou hast brought so great a sin upon them? That this signifies whence is it that this nation has so turned itself away from the Divine, is evident from the signification of "what did this people to thee," which signifies whence is it that this nation is such; for by "doing" is not here signified doing, because by "Aaron" is not signified Aaron, but the external which is being surveyed by the internal in respect to its quality; and therefore when understood abstractedly from persons, by "what did they to thee" is signified whence is it; and from the signification of "sin," as being a turning away from the Divine (see n. 5841, 9346).

And Aaron said. That this signifies that it was perceived, is evident from the signification of "saying," when said of the internal surveying and exploring what is in the external, as being to perceive; thus conversely, when said of the external, as being that which is perceived.

Let not thine anger wax hot, my lord. That this signifies let not the internal turn itself away on this account, is evident from the signification of "waxing hot with anger," when said of Moses, by whom is signified the internal, as being to turn one's self away; here, let it not turn itself away; and from the representation of Moses, who here is "my lord," as being the internal (see above, n. 10468). Moses is here called "my lord" by Aaron, because relatively the internal is a lord, and the external is a servant; for the internal with man is in heaven, and consequently when it is open it is the man's heaven; while the external with him is in the world, thus is his world; and the world was made to serve heaven as a servant his lord. It is similar with the external of worship, and likewise with the external of the church, and also of the Word, relatively to their internal.

Thou knowest the people, that it is in evil. That this signifies that that nation is in an external separate from a holy internal, is evident from the signification of "evil," and "sin," as being disjunction, separation, and a turning away from the Divine (see n. 4997, 5746, 5841, 9346). It is said "separate from a holy internal," because the external separate from the internal is also separate from what is holy, for what is holy of man is in his internal. That is called "holy" which flows into man out of heaven, that is, through heaven from the Lord. Heaven flows into the internal of man, and through this into his external, because the internal of man has been formed according to the image of heaven, thus for the reception of the spiritual things which are there; and the external has been formed according to the image of the world, thus for the reception of the natural things which are there (n. 9279, 10156). From this it is evident what is the quality of the man with whom the external is separate from the internal, namely, that he is in worldly, earthly, and bodily things only. They who are in these only, do not apprehend what the internal is, thus neither what it is to be in things heavenly and Divine. They suppose that when they engage in those things which belong to the external worship of the church, they are also in things Divine. Nevertheless it is not so; for at such times they are either in a bodily delight to which they have been accustomed from infancy, or are acting for the sake of the world and appearances, or from the duty of their office for the sake of profit and honor; thus they are in worldly, earthly, and bodily things; and not in things heavenly and Divine. It is otherwise with those who are in things external from what is internal.

And they said unto me. That this signifies exhortation, is evident from the signification of "saying," when said of those who are in things external separate from what is internal, as being exhortation (see above, n. 10398).

Make us gods which shall go before us. That this signifies falsities of doctrine and of worship, thus things idolatrous, may be seen above (n. 10399).

For as for this Moses, the man that made us come out of the land of Egypt, we know not what hath become of him. That this signifies that it is altogether unknown what other Divine truth there is in the Word, which raises man from what is external to what is internal, and makes the church (as also above, n. 10400).

And I said to them, Whosoever hath any gold, tear ye it off. That this signifies the drawing forth of such things from the sense of the letter of the Word as favor the delight of external loves and the principles thence derived, is evident from what was unfolded and shown above (see n. 10402).

And they gave it me, signifies a bringing together into a one, and the effect (as above, n. 10403, 10404).

And I cast it into the fire, and there came out this calf. That this signifies the loves of self and of the world from which and according to which is such worship, is evident from the signification of "fire," as being love in both senses (see n. 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324, 7575, 10055), here the love of self and the love of the world, because that nation was in these loves, seeing that it was in external things separate from what is internal; consequently "to cast into the fire" denotes to be in these loves, and to draw forth such things from the sense of the letter of the Word as favor them; and from this to make doctrine; and from the signification of a "calf," as being worship from these loves, and according to them, which is infernal (n. 10459).

And Moses saw the people that it was lax. That this signifies that it was perceived by the internal that that nation had turned away from what is internal, thus from the Divine, is evident from the signification of "seeing," as being to perceive; from the representation of Moses, as being the internal (see above, n. 10468); and from the signification of "lax," as being to be turned away, here from what is internal, thus from the Divine, according to what was unfolded above (n. 10472). Moreover, by this word in the original tongue is signified to be turned away and to go back, and also to be stripped; and by being "stripped" is signified to be deprived of the good of love and the truth of faith, which are the internals of the church and of its worship (n. 9960).

For Aaron had made them lax. That this signifies that this was from the external things which they loved, is evident from the signification of "making lax," as being to be turned away from what is internal, thus from the Divine (of which just above, n. 10479); and from the representation of Aaron, as being what is external (n. 10468). That it denotes which they loved, is because those who are in external things separate from what is internal, love external things only. The reason why by "making lax," is here signified to be turned away, and not to cause to turn away, is that by "Aaron" in the internal sense is not meant Aaron, but abstractedly from person, what is external (according to what was said above, n. 10469).

Unto annihilation by those rising up against them. That this signifies that they lacked all power to resist the evils and falsities which are from hell, is evident from the signification of "annihilation," as being that they lacked all power to resist evils and falsities, for in the spiritual world this is to have no power; and from the signification of "those rising up against," or enemies, as being evils and the derivative falsities, for in the spiritual sense these are the enemies which rise up. Wherefore also these are signified in the Word by "enemies," and "those who rise up against," as in David: O Jehovah, how greatly are mine enemies multiplied! Many are those who rise up against me, saying of my soul, There is no salvation for him in God (Ps. 3:1, 2). Make wonderful Thy mercy, O Savior of the confiding, from those who rise up against me, by Thy right hand. Keep me from the wicked, who compass me about against my soul (Ps. 17:7-9). Deliver me not into the desire of mine enemies; for witnesses of a lie have risen up against me, and he that breathes out violence: unless I had believed to see good in the land of life (Ps. 27:12, 13). O God, command salvation for Jacob. Through Thee will we strike our enemies; in Thy name will we trample on those who rise up against us (Ps. 44:4, 5). Strangers have risen up against me, and the violent have sought my soul; they have not set God before them. The Lord is among those who uphold my soul (Ps. 54:3, 4). Deliver me from mine enemies O my God; set me on high from those who rise up against me. Deliver me from the workers of iniquity. Lo, they lie in wait for my soul (Ps. 59:1-3). In these and many other passages, by "enemies" and "those who rise up against" are signified evils and falsities which are from hell. They are called "those who rise up against," because evils and falsities rise up against goods and truths; but not the reverse. [2] That those who are in external things separate from what is internal have no power to resist the evils and falsities which are from hell, is because all power to resist these is from the Divine. Wherefore they who have been separated from what is internal, who also have been separated from what is Divine, have no power; consequently they are borne along by evils and falsities wherever hell carries them, like a flock and a straw by the wind; as is very evident from the evil who come from the world into the other life. This was also represented by that nation's conquering their enemies so long as they remained in the worship which was commanded them, and being conquered as often as they fell away from this worship, thus as often as they were in evil, according to these words in Moses: If ye shall reject My statutes, the sound of a driven leaf shall chase you, and ye shall flee as fleeing from a sword; and ye shall fall when none pursueth. They shall fall a man on his brother, as before a sword, when none pursueth (Lev. 26:15, 36, 37). One shall chase a thousand, and two ten thousand, because their Rock hath sold them, and Jehovah hath shut them up (Deut. 32:30). From all this it is evident what is signified by "to be for annihilation by those who rise up against them."

Verses 26-29. And Moses stood in the gate of the camp, and said, Who is for Jehovah? Come unto me. And all the sons of Levi were gathered together unto him. And he said to them, Thus saith Jehovah the God of Israel, Put ye every man his sword upon his thigh, and pass ye through and return from gate to gate in the camp, and slay ye, a man his brother, and a man his companion, and a man his neighbor. And the sons of Levi did according to the word of Moses; and there fell of the people that day up to three thousand men. And Moses said, Fill ye your hand this day to Jehovah, for a man is against his son, and against his brother; that He may bestow upon you a blessing this day. "And Moses stood in the gate of the camp," signifies where the opening to hell is; "and said, Who is for Jehovah? Come unto me" signifies those who are in external things from what is internal; "and all the sons of Levi were gathered together unto him," signifies those who are in truths from good; "and he said unto them," signifies exhortation; "Thus saith Jehovah the God of Israel," signifies by the Lord; "Put ye every man his sword upon his thigh," signifies truth from good fighting against falsity from evil; "and pass ye through and return from gate to gate in the camp," signifies wheresoever there is anything open from what is internal into what is external; "and slay ye, a man his brother, and a man his companion, and a man his neighbor," signifies a closing in respect to the influx of good and truth and of all that is related thereto, in order to prevent any reception and communication; "and the sons of Levi did according to the word of Moses," signifies this accomplished by those who are in truths from good; "and there fell of the people that day up to three thousand men," signifies a full and complete closing of what is internal; "and Moses said, Fill ye your hand this day to Jehovah," signifies that which is communicative and receptive of Divine truth in the heavens; "for a man is against his son, and against his brother," signifies when the internal has been closed in order to prevent truth and good from heaven from entering into what is external; "that He may bestow upon you a blessing this day," signifies the reception of Divine truth from the Word, and thereby conjunction with the Lord.

And Moses stood in the gate of the camp. That this signifies where the opening to hell is, is evident from the representation of Moses, as being the internal (of which above, n. 10468); from the signification of "in the gate," as being where there is an opening (of which below); and from the signification of "the camp," as being hell (n. 10458). The reason why Moses stood in the gate of the camp, and did not enter into the camp itself, was in order that it might be represented that what is internal cannot enter into hell; for by Moses was represented what is internal, and by the camp was represented hell. For all who are in hell are in things external separate from what is internal, because they are in the loves of self and of the world, and therefore what is internal cannot enter there, because it is not received, but is at once rejected by some who are there; with some it is suffocated and extinguished; and with others it is perverted. Whether you say "what is internal," or "heaven," it is the same, because heaven is in what is internal; it is in the internal of the Word, and in the internal of the church and of worship; consequently it is in the internal of the man who is in celestial and spiritual love; that is, in love to the Lord and in charity toward the neighbor. [2] It shall be briefly told what is this opening of hell which is signified by "the gate of this camp." Every hell is closed round about; but is opened above according to necessity and need. This opening is into the world of spirits, which world is midway between heaven and hell, for there the hells terminate upward, and the heavens downward (n. 5852). It is said that they are opened according to necessity and need, because every man has with him spirits from hell and angels from heaven. The spirits from hell are in his bodily and worldly loves, and the angels from heaven are in his heavenly and spiritual loves, for without the presence of spirits no man can possibly live. If spirits were removed from him, he would fall down as dead as a stone. Consequently in order that man may have life according to his loves, the hells are of necessity opened, and according to need, and from them such spirits come forth to him as are in similar loves. [3] This opening is what is meant by "the gate of hell," and such openings it has sometimes been granted me to see. The gates are guarded by the Lord by means of angels, to prevent more spirits coming forth than is needful. From this it is evident what is signified in the Word by "the gates of hell," and by "the gates of enemies," as in Matthew: Jesus said unto Peter, Upon this rock I will build My church; and the gates of hell shall not prevail against it (Matt. 16:18); "the gates of hell not prevailing" denotes that the hells will not dare to go forth and destroy the truths of faith; "the rock upon which the church is built" denotes faith from the Lord in the Lord, which faith is the faith of charity, because charity is in this faith and thus is one with it. (That a "rock" denotes this faith may be seen in the preface to the twenty-second chapter of Genesis, and also in n. 8581, 10438; and that real faith is charity, in n. 654, 1162, 1176, 1608, 2228, 2343, 2349, 2419, 2839, 3324, 4368, 6348, 7039, 7623-7627, 7752-7762, 8530, 9154, 9224, 9783.) [4] The like is also signified by the words: Thy seed shall inherit the gate of thine enemies (Gen. 22:17; 24:60); "to inherit the gate of enemies" denotes to destroy the evils and falsities which are from hell; and this was also represented by the driving out and destruction of the nations in the land of Canaan; for the nations there represented evils and falsities which are from hell (see n. 1573, 1574, 1868, 4818, 6306, 8054, 8317, 9320, 9327). Also in David: They that dwell in the gate plot against me; they that drink strong drink sing and dance (Ps. 69:12). Happy is the man that hath filled his quiver; they shall not be ashamed, for they shall speak with the enemies in the gate (Ps. 127:5). [5] But in a good sense "gates" denote an opening into heaven, as in David: Lift up your head, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in (Ps. 24:7-10). Moreover by "gates" in the Word is signified entrance into heaven and into the church by means of truth and good; and also the influx of truth and good with man.

And said, Who is for Jehovah? Come unto me. That this signifies those who are in external things from what is internal, is evident from the representation of Moses, as being the internal (see n. 10468). And whereas the internal of man is in heaven, and his external is in the world; and heaven enters with man through the internal into the external, it is evident that by "those who are for Jehovah" are meant those who are in external things from what is internal. When it is said that heaven enters, the meaning is that the Lord enters, because the Divine of the Lord makes heaven. That these are signified is evident also from the fact that these are here opposed to those who are in external things separate from what is internal; and also that by the sons of Levi who were gathered together unto Moses are represented those who are in truths from good; and those who are in truths from good are in external things from what is internal.

And all the sons of Levi were gathered together unto him. That this signifies those who are in truths from good, is evident from the signification of "the sons of Levi," as being those who are in spiritual love, or in charity toward the neighbor (see n. 3875, 4497, 4502, 4503). Whether you say charity toward the neighbor, or truth from good, it is the same thing, because those who are in charity are in the life of truth, and a life of truth, that is, a life according to truths Divine, is charity.

And he said unto them. That this signifies exhortation, is evident from the signification of "saying," when fighting, to which they are incited, is treated of, as here, as being exhortation.

Thus saith Jehovah the God of Israel. That this signifies by the Lord, is evident from the fact that "Jehovah" and "the God of Israel" in the Word denote the Lord. (That "Jehovah" denotes the Lord may be seen at the places cited in n. 9373; and that "God" and "the Holy One of Israel" do so, in n. 7091.)

Put ye every man his sword upon his thigh. That this signifies truth from good fighting against falsity from evil, is evident from the signification of a "sword," as being truth fighting against falsity (see n. 2799, 8294); and from the signification of the "thigh," as being the good of love (see n. 3021, 4277, 4280, 5050-5062, 9961). It is said "sword upon thigh," because truth fighting against falsity and evil, and conquering, must be from good; because all the power of truth is from this source. Indeed truth without good is not truth, for it is only memory-knowledge devoid of life; consequently truth without good has no power. By truth from good is meant a life according to truth, for good is of the life. From this it is evident why it is said "put the sword upon the thigh," as also in David, where it is said of the Lord, "Gird Thy sword upon Thy thigh, O Hero! in Thy comeliness, and in Thine honor" (Ps. 45:3).

Pass ye through and return from gate to gate in the camp. That this signifies wheresoever there is anything open from what is internal into what is external, is evident from the signification of "passing through and returning," as being to survey and look around from one end to the other; from the signification of "gate," as being an opening (of which above, n. 10483); thus "from gate to gate" denotes wheresoever there is anything open; and from the signification of "the camp," as being hell (of which also above, n. 10483), thus also what is external; for what is external separate from what is internal is hell with man. From this it is evident that by "pass ye through and return from gate to gate in the camp" is signified that they must survey and look around to see wheresoever there is anything open from what is internal into what is external. How the case herein is shall be told in the following article. That what is external separate from what is internal in man is hell, is because what is internal in him is heaven (as shown above, n. 10472); consequently what is external, when separated from heaven, is hell, as can be seen further from the fact that with those who are in external things separate from internal there reign infernal loves, which are the loves of self and of the world. Moreover, the man whose external is separated from what is internal is actually in hell, although he is unaware of this while he lives in the world.

And slay ye, a man his brother, and a man his companion, and a man his neighbor. That this signifies a closing in respect to the influx of good and truth and of that which is related thereto, in order to prevent any reception and communication, is evident from the signification of "slaying," as being to take away the spiritual life, thus the good of love and the truth of faith, here therefore to close, in order to prevent any reception and communication of these; for when these are taken away, the spiritual life also is taken away, and only the natural life remains. (That "slaying" denotes to take away the spiritual life, see n. 3387, 3395, 3607, 6767, 7043, 8902.) And from the signification of "brother," as being the good of love and of charity (n. 3815, 4121, 4191, 5409, 5686, 5692, 6756); from the signification of "companion," as being the truth of this good; and from the signification of "neighbor," as being that which has been conjoined with these (n. 5911, 9378), thus that which is related; for relations are neighbors. From this it is evident that by "slay ye a man his brother, and a man his companion, and a man his neighbor," is signified the closing of the internal with that nation in respect to the influx of good, of truth, and of the things related to these, in order to prevent with them any reception and communication of these. [2] In regard to this the case is, that inasmuch as that nation was at heart idolatrous and wholly in the loves in which is hell, and yet a worship representative of heavenly things was to be instituted among them, therefore their internals were completely closed. There were two reasons for this; one, in order that there might be conjunction with heaven by means of their external things devoid of what is internal; the other in order to prevent the holy things of the church and of heaven from being profaned. For if that nation had acknowledged the internal things of worship, which are the holy things of the church and of heaven that were represented, they would have defiled and profaned them. Hence it was that so little was revealed in light to that nation concerning heaven and the life after death, and hence it was that they did not at all know that the kingdom of the Messiah is in heaven. [3] That at the present day that nation is also of the same character, is known; but see what has been shown concerning it at the places cited above (n. 10396); as, That they were altogether in external things without anything internal (n. 4293, 4311, 4459, 4834, 4844, 4847, 4865, 4868, 4874, 4903, 4913, 9320, 9373, 9380, 9381): That consequently their worship was merely external (n. 3147, 3479, 8871): That they did not wish to know the internal things of worship and of the Word (n. 3479, 4429, 4433, 4680): That if they had known holy internal things they would have profaned them (n. 3398, 3489,4289): That therefore it was not granted them to know them (n. 301, 302, 304, 2520, 3769): That nevertheless there was communication with heaven by means of the externals of worship with them, which were representative of heavenly things (n. 4311, 4444, 6304, 8588, 8788, 8806). These then are the things which are meant and signified by the words, "slay ye a man his brother, and a man his companion, and a man his neighbor." [4] He who does not know that by "brethren," "companions," "neighbors," and many other names of relationship are signified the goods and truths of the church and of heaven; and their opposites, which are evils and falsities; cannot know what is involved in many other passages in the Word where these names occur, as in the following: Think not that I am come to send peace on the earth; I am not come to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law; and a man's foes shall be those of his own household. Whosoever loveth father or mother more than Me is not worthy of Me; and whosoever loveth son or daughter more than Me is not worthy of Me; and whosoever doth not take up his cross and follow after Me, is not worthy of Me (Matt. 10:34-38); spiritual combats are here treated of, which are temptations to be undergone by those who are to be regenerated, thus the contentions arising in man between the evils and falsities which are with him from hell, and the goods and truths which are with him from the Lord. Because these combats are here described, it is said, "whosoever doth not take up his cross, and follow after Me, is not worthy of Me;" by the "cross" being meant the state of man when in temptations. He who does not know that such things are signified by "man" and "father," by "daughter" and "mother," by "daughter-in-law" and "mother- in-law," must believe that the Lord came into the world in order to take away peace in homes and families, and introduce dissension; and yet He came to give peace and to take away dissensions, according to His own words in John 14:27, and elsewhere. [5] That the dissension of the internal and the external man is described in this passage, is evident from the signification in the internal sense of "man" and "father," of "daughter" and "mother," and of "daughter-in-law" and "mother-in-law," in which sense "man" [homo] denotes the good which is from the Lord; "father" denotes the evil which is from man's own; "daughter" denotes the affection of good and truth; "mother" denotes the affection of evil and falsity; "daughter-in-law" denotes the truth of the church adjoined to its good; and "mother-in-law" denotes falsity adjoined to its evil. And because the combat between goods and evils, and between falsities and truths, with man is described, it is also said that "a man's foes shall be those of his own household," for by "those of his own household" is signified the things that appertain to man, thus which are his own; and "foes" in a spiritual sense denote the evils and falsities which assault goods and truths. That such things are signified by "man," "father," "daughter," "mother," "daughter-in-law," and "mother-in-law," has been shown throughout in these explications. [6] In like manner is it with these words: The brother shall deliver up the brother to death, and the father the son; and children shall rise up against their parents, and shall give them to death (Matt. 10:21). If any man cometh unto Me, and hateth not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own soul also, he cannot be My disciple. And whosoever doth not bear his cross, and come after Me, cannot be My disciple. So therefore whosoever he be of you that renounceth not all that he hath, he cannot be My disciple (Luke 14:26, 27, 33). Who does not see that these words are to be understood otherwise than according to the letter, at least from the fact of its being said without restriction that father, mother, wife, children, brethren, sisters, are to be hated, in order that it may be possible for a person to be a disciple of the Lord? And yet it is according to the Lord's commandments that no one is to be hated, not even an enemy (Matt. 5:43, 44). [7] It is evident that things belonging to man, which are evils and falsities in their order, are meant by these names, for it is also said that he must hate his own soul, and that he must renounce all that he hath, that is, the things that belong to him. A state of temptation, that is, of spiritual combat, is also here described, for it is said, "whosoever doth not bear his cross, and come after Me, cannot be My disciple." To be a disciple of the Lord is to be led by Him and not by self, thus by the goods and truths which are from the Lord, and not by the evils and falsities which are from man. [8] In like manner is the Word to be understood elsewhere, where these names are mentioned, as in these passages: They do not attend unto My words; and as for My law, they reject it. Therefore thus said Jehovah, Behold I will lay stumbling-blocks before this people; so that the fathers and the sons together shall stumble against them, the neighbor and his companion, and they shall perish (Jer. 6:19, 21). I will scatter them, a man with his brother, even the fathers and the sons together; I will not pity, nor spare, nor have compassion, that I should not destroy them (Jer. 13:14). Jehovah hath multiplied those who stumble; yea, they fell a man upon his companion (Jer. 46:16). I will commingle Egypt with Egypt; and they shall fight a man against his brother, and a man against his companion (Isa. 19:2). In these passages also similar things are meant by "fathers," "sons," "brothers," and "companions."

And the sons of Levi did according to the word of Moses. That this signifies this accomplished by those who are in truths from good, is evident from the representation of the sons of Levi, as being those who are in truths from good, and in the abstract sense, truths from good (see above, n. 10485); and from the signification of "doing according to the word of Moses," as being the accomplishment.

And there fell of the people that day up to three thousand men. That this signifies a full and complete closing of the internal, is evident from the signification of "falling" or being slain, as being to be closed (of which above, n. 10490); and from the signification of "three thousand," as being what is full and complete; for by "three" is signified what is full and complete (n. 2788, 4495, 7715, 8347, 9198, 9488, 9489), in like manner by "three thousand," because the larger numbers signify the like as the smaller numbers from which they arise by multiplication (n. 5291, 5335, 5708, 7973). That all numbers in the Word signify real things, see the places cited in n. 9488, and n. 10127, 10217, 10253). [2] As the closing of the internal with the Israelitish and Jewish nation has here been treated of, something further may be said about the closing of the internal. Evils and falsities are what close the internal man, or what is the same thing, worldly, earthly, and bodily loves, when they prevail, for all evils and falsities are from this source. The reason why the internal is closed by these loves, is that they are opposed to heavenly loves, or what is the same thing, evils and falsities are opposed to goods and truths; and when things that are opposed act against each other, that which is injured contracts almost as does a fiber when it is pricked, and as in other circumstances every part of man will shrink when in pain. It is well known that an injury, and also a troubled state of mind, will cause the face to wrinkle; and will also cause the abdomen, together with the lungs and their respiration, to contract. Such also is the case with the internal man, when evils and falsities enter into the thought and into the will. That there is then an aversion, and from this a contraction, is perceived, and is also apparent. [3] This is the general reason why the internal is closed; but the special reason is to prevent goods and truths from entering from heaven through the internal man into the external man, and there being defiled and profaned; and therefore in order to prevent this with the Israelitish nation, with whom was the Word together with the holy things of the church, the internal was with them fully and completely closed. That it was fully and completely closed is evident from the fact that although they live among Christians, and although the Lord is plainly treated of in the prophecies, they nevertheless do not at all acknowledge Him; nay, they are of such a nature that they cannot even think anything which is confirmatory; such is the interior repugnance and aversion. [4] Be it known moreover that in the Christian world also the internal is closed with those who know the truths of faith from the Word and do not live according to them, for it is precisely a life in accordance with these truths that opens the internal man; for otherwise the truths reside merely in the memory of the external man. But in very deed with those who deny these truths the internal is completely closed; and, wonderful as it may seem, the internal is closed in more of the intelligent than of the simple. The reason is that the intelligent are in the cupidities of attaining to eminence and to wealth, and consequently are in the loves of self and of the world, more than are the simple; and are also able to confirm, by means of memory-knowledges, in which the intelligent excel the simple, the evils and falsities which are from these loves. An additional reason is that most of the intelligent think of the soul from some hypothesis that prevails in the learned world, from which they conceive no other idea of the soul than as of breath or of wind in which perchance there is a living principle; while on the other hand the simple do not think from such an idea, but only from the idea that the soul is the man who lives after death. From this it is that with the latter the internal is opened; but with the former it is closed. Whether you say that the internal is opened or closed, or whether you say that heaven is so, is the same.

And Moses said, Fill ye your hand this day to Jehovah. That this signifies that which is communicative and receptive of Divine truth in the heavens, is evident from the signification of "filling the hand to Jehovah," as being a representative of the Divine power of the Lord in the heavens by means of the Divine truth that proceeds from His Divine good, and that which is communicative and receptive of it there (see n. 10076), here, that which is communicative of Divine truth with the heavens by means of representatives, such as were the external things of worship with that nation, after their internal had been closed. (That with that nation, when the internal was closed, there was, by virtue of the Divine power, a communication with heaven by means of the external things of worship, which were representative of heavenly things, see n. 4311, 4444, 6304, 8588, 8788, 8806.)

For a man is against his son, and against his brother. That this signifies when the internal has been closed, in order to prevent truth and good from heaven from entering into the external, is evident from the signification of "a man against his son and against his brother," that is, after he has slain them, as being the closing of the internal in respect to the influx of truth and good (of which above, n. 10490, 10492). (That a "son" denotes truth, see n. 489, 491, 533, 1147, 2623, 2628, 2803, 2813, 3373, 3704, 4257, 9807; and a "brother," good, n. 3815, 4121, 4191, 5409, 5686, 5692.)

That He may bestow upon you a blessing this day. That this signifies the reception of Divine truth from the Word and thereby conjunction with the Lord, is evident from the signification of "a blessing" as being in general that which is given to man by the Lord; and as everything the Lord gives bears relation to the good of love and the truth of faith, this and everything from this is what is signified by "blessing;" here therefore the reception of Divine truth from the Word and thereby conjunction with the Lord (see n. 1096, 2846, 3017, 3406, 4216, 4981, 6298, 8674, 8939; and that "blessing" denotes conjunction with the Lord, n. 3504, 3514, 3530, 3565, 3584, 6091, 6099). How the case herein is has been shown in what precedes; and that through the Word there is conjunction of the Lord with man, and of heaven with the world, see n. 10452.

Verses 30-35. And it came to pass on the day after, that Moses said unto the people, Ye have sinned a great sin; and now I will go up unto Jehovah, perchance I shall make expiation for your sin. And Moses returned unto Jehovah and said, I beseech Thee! This people hath sinned a great sin, and they have made them gods of gold. And now if Thou wilt forgive their sin! And if not, blot me I pray out of Thy book which Thou hast written. And Jehovah said unto Moses, He that hath sinned against Me, him will I blot out of My book. And now go, lead the people unto that which I said to thee; behold Mine angel shall go before thee, and in the day of My visitation I will visit their sin upon them. And Jehovah smote the people, because they had made the calf which Aaron made. "And it came to pass on the day after," signifies the duration of such worship even to the end of the church; "that Moses said unto the people, Ye have sinned a great sin," signifies a complete turning away and estrangement; "and now I will go up unto Jehovah," signifies the raising of the interiors to the Lord; "perchance I shall make expiation for your sin," signifies a possibility by virtue of the Divine power of the Lord with those who have so completely turned themselves away; "and Moses returned unto Jehovah," signifies conjunction; "and said, "I beseech Thee! This people hath sinned a great sin," signifies that although this nation has completely turned away and removed itself from the Divine; "and they have made them gods of gold," signifies, and they worship infernal delight; "and now, if Thou wilt forgive their sin," signifies that nevertheless this turning away from the Divine will not hinder; "and if not, blot me I pray out of Thy book which Thou hast written," signifies the internal of the Word, of the church, and of worship, that it will not perish; "and Jehovah said unto Moses, He that hath sinned against Me, him will I blot out of My book," signifies the reply, that those will perish who turn themselves away from the Divine; "and now go, lead the people unto that which I said to thee," signifies that this nation is to represent the church, and not that the church is in it; "behold Mine angel shall go before thee," signifies that nevertheless Divine truth will lead; "and in the day of My visitation I will visit their sin upon them," signifies their last state in particular and in general, when is the Judgment; "and Jehovah smote the people," signifies the devastation of truth and of good with the Israelitish nation; "because they had made the calf," signifies on account of the worship from infernal love; "which Aaron made," signifies that this comes from the external things which alone they loved.

And it came to pass on the day after. That this signifies the duration of such worship even to the end of the church, is evident from the signification of "on the day after," as being what is perpetual and eternal, but when said concerning the Jewish nation as being even to the end of the church. The reason why "the day after" denotes what is perpetual and eternal, is that by "the morrow," when said of such things as signify Divine, celestial, and spiritual things, is signified what is perpetual and eternal (n. 3998, 9939); but the reason why it denotes duration even to the end of the church, is that it is said of the Jewish nation and its worship, which worship came to an end when the Lord came into the world, according to the prediction in Daniel: Seventy weeks have been decreed upon thy people and upon thy city of holiness, to consummate the transgression, and to seal up sins, and to expiate iniquity, and to bring in the righteousness of the ages, and to seal up vision and prophet, and to anoint the holy of holies. In the midst of the week he shall cause the sacrifice and the oblation to cease; finally upon the bird of abominations shall be desolation; and even with the consummation and the decree, it shall drop upon the devastation (Dan. 9:24, 27). And that the residue of the worship of that nation will come to an end together with the end of the present church in Europe, is foretold by the Lord in Matthew: Verily I say unto you, this generation shall not pass away until all these things come to pass (Matt. 24:34); the subject treated of in this chapter is the consummation of the age, which is the end of this church, as can be seen shown in the introductions to Genesis, chapters 26 to 40.

That Moses said unto the people, Ye have sinned a great sin. That this signifies a complete estrangement and turning away, is evident from the signification of "sin," as being a turning away and estrangement from the Divine (see n. 5229, 5474, 5841, 7589, 9346), here a complete turning away and estrangement, because it is called "a great sin." Turning away and estrangement from the Divine is complete when there is no longer received anything of truth and good from heaven, for the truth and good from heaven is the Divine with man. That with that nation there was no reception of truth and good from heaven, consequently that there was a complete turning away from the Divine, is described by these words in Isaiah: Say to this people, Hearing hear ye, but understand not; and seeing see ye, but know not. Make the heart of this people fat, and make their ears heavy, and blot out their eyes; lest they see with their eyes, and hear with their ears, and their heart should understand, and be converted, that they may be healed (Isa. 6:9, 10; also John 12:37-40); it is said, "lest they be converted that they may be healed," by which is signified that if they were to understand the internal things of the Word, of the church, and of worship, they would profane them (according to what was said above, n. 10490).

And now I will go up unto Jehovah. That this signifies the raising of the interiors to the Lord, is evident from the representation of Moses, as being the internal (of which above, n. 10468); and from the signification of "going up," as being a raising toward interior things (n. 3084, 4539, 4969, 5406, 5817, 6007), here a raising to the Lord, because it is said, "I will go up unto Jehovah," and by "Jehovah" in the Word is meant the Lord (see at the places cited in n. 9373). How the case herein is can be seen from what has been shown concerning the raising of the internal things of the Word, of the church, and of worship into heaven or unto the Lord, from the external things with the Israelitish nation (n. 4311, 4444, 6304, 8588, 8788, 8806).

Perchance I shall make expiation for your sin. That this signifies a possibility by virtue of the Divine power of the Lord with those who have so completely turned themselves away, is evident from the signification of "to expiate," as being to cause that it be no longer reflected upon, thus that their worship be nevertheless accepted and heard. (That "to expiate" also denotes the hearing and reception of all things of worship, see n. 9506; here therefore the possibility that it can be done with those who have turned themselves away.) And from the signification of "sin," as being a complete turning away from the Divine (as above, n. 10498). That these things are signified by these words is because the subject treated of in this chapter throughout is the turning away of the Israelitish nation from the Divine, and the possibility notwithstanding that a communication might be effected with heaven by means of the external things in which alone they were. [2] A few more words shall be said in order to make known how the case herein is. The church on earth is instituted for the sole end that there may be a communication of the world, or of the human race, with heaven, that is, through heaven with the Lord; for without the church there would be no communication; and without communication the human race would perish (n. 10452). But the communication of man with heaven is effected by means of the spiritual and celestial things with man, and not by means of worldly and bodily things without these; or what is the same, it is effected by means of internal things, and not by external things without these. And as the Israelitish nation were in external things without internal, and yet something of a church was to be instituted among them, it was therefore provided by the Lord that nevertheless communication with heaven might be effected by means of representatives, such as were the externals of worship with that nation. This communication, however, was effected miraculously (as may be seen at the places adduced above, n. 10499). [3] But in order that this might be done, two things were requisite; first, that the internal with them should be completely closed; and second, that they might be in a holy external when in worship. For when the internal has been completely closed, then the internal of the church and of worship is neither denied nor acknowledged, being as though it did not exist; and then there can be a holy external, and it can also be raised, because nothing opposes and stands in the way. For this reason also that nation was in full and complete ignorance about internal things, which belong to love and faith in the Lord and to eternal life thereby. But as soon as the Lord came into the world, and revealed Himself, and taught love and faith in Himself, then that nation, when they heard these things, began to deny them, and thus could no longer be kept in such ignorance as before. They were therefore then driven out of the land of Canaan, lest they should defile and profane internal things by denial in that land, where from the most ancient times all the places had been made representative of such things as belong to heaven and the church (n. 1585, 3686, 4447, 5136, 6516). [4] For the same reason, insofar as at this day they are acquainted with internal things, and confirm themselves intellectually against them, and deny them, so far they can no longer be in a holy external, because denial not only closes up the internal, but also takes away what is holy from the external, thus that which is communicative with heaven. The case is similar with Christians who from the Word or from the doctrine of the church are acquainted with internal things, and yet at heart deny them, as is the case when they live evilly, and think in themselves what is evil, however much their externals may seem to be in devotion and piety while they are engaged in worship.