AC 9796. When it is known what the internal man is, and what the external man, the source of the Understanding of Truth, and of the Will of Good, can then he known.

AC 9797. In proportion as the internal man has been opened toward heaven, thus to the Lord, in the same proportion a man is in the light of heaven, thus in the same proportion he is in the understanding of truth. The light of heaven is the Divine truth that proceeds from the Lord; to be enlightened by this light is to understand truth.

AC 9798. In proportion as the internal man has been opened to the Lord, and the external man subordinated to it, in the same proportion a man is in the fire of heaven; thus in the same proportion he is in the will of good. The fire of heaven is the Divine love that proceeds from the Lord; to be kindled by this fire is to will good.

AC 9799. Therefore the understanding of truth is to see truths from the Word by virtue of enlightenment from the Lord; and the will of good is to will these truths from affection.

AC 9800. They who are in love and faith in the Lord, and in charity toward the neighbor, are in the understanding of truth and in the will of good, for with them there is a reception of the good and truth which are from the Lord.

AC 9801. On the other hand, in proportion as the interval man has been closed toward heaven and to the Lord, in the same proportion a man is in cold and thick darkness in respect to the things of heaven. And then in proportion as the external man has been opened toward the world, in the same proportion the man thinks what is false, and wills what is evil, and thus is insane; for the light of the world extinguishes in him the light of heaven; and the fire of the life of the world extinguishes the fire of the life of heaven.

AC 9802. They who are in the love of self, and in the persuasion of self-derived intelligence and wisdom, are in such cold and thick darkness.

AC 9803. From this it is evident that to be intelligent and wise does not consist in understanding and being wise about many things of the world; but in understanding and willing the things of heaven. For there are those who understand and are wise about many things of the world, and yet do not believe or will the things of heaven; thus are insane. These are they of whom the Lord says:--

I speak by parables; because seeing they see not, and hearing they hear not, neither do they understand (Matt. 13:13).

The world cannot receive the Spirit of truth, because it seeth Him not, neither knoweth Him (John 14:17).

1. And thou shalt cause to draw near unto thee Aaron thy brother, and his sons with him, from the midst of the sons of Israel, that he may minister in the priest’s office to Me, Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron‘s sons.

2. And thou shalt make garments of holiness for Aaron thy brother, for glory and for comeliness.

3. And thou shalt speak unto all the wise in heart, whom I have filled with the spirit of wisdom, and they shall make Aaron’s garments to sanctify him, that he may minister to Me in the priest‘s office.

4. And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a tunic of checker work, a miter, and a belt; and they shall make garments of holiness for Aaron thy brother, and for his sons, that he may minister to Me in the priest’s office.

5. And they shall take the gold, and the blue, and the crimson, and the scarlet double-dyed, and the fine linen.

6. And they shall make the ephod of gold, of blue and crimson, of scarlet double-dyed and fine twined linen, with the work of a thinker.

7. It shall have two shoulders joined at the two extremities thereof; and it shall be joined together.

8. And the girdle of his ephod, which is upon it, according to the work thereof, shall be from it; of gold, of blue and crimson, and scarlet double-dyed and fine twined linen.

9. And thou shalt take two onyx stones, and engrave on them the names of the sons of Israel:

10. Six of their names on the one stone, and the names of the six that remain on the other stone, according to their generations.

11. With the work of a worker in stone, with the engravings of a signet, shalt thou engrave the two stones, according to the names of the sons of Israel; encompassed with settings of gold shalt thou make them.

12. And thou shalt put the two stones upon the shoulders of the ephod, to be stones of remembrance for the sons of Israel; and Aaron shall bear their names before Jehovah upon his two shoulders for a remembrance.

13. And thou shalt make settings of gold:

14. And two chains of pure gold; from their borders shalt thou make them, with cord-work; and thou shalt put the chains of cords on the settings.

15. And thou shalt make a breastplate of judgment, with the work of a thinker; like the work of the ephod thou shalt make it; of gold, of blue and crimson, and scarlet double-dyed and fine twined linen, shalt thou make it.

16. Foursquare it shall be, doubled; a span the length thereof, and a span the breadth thereof.

17. And thou shalt fill it with a filling of stone, four rows of stone; a row, a ruby, a topaz, and a carbuncle, row one;

18. And the second row, a chrysoprase, a sapphire, and a diamond;

19. And the third row, a cyanus, an agate, and an amethyst;

20. And the fourth row, a tarshish, and an onyx, and a jasper; they shall be enclosed in gold in their fillings.

21. And the stones shall be upon the names of the sons of Israel, twelve, upon their names; with the engravings of a signet, for everyone upon his name, they shall be for the twelve tribes.

22. And thou shalt make upon the breastplate chains of the border with cord-work, of pure gold.

23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two extremities of the breastplate.

24. And thou shalt put the two cords of gold on the two rings at the extremities of the breastplate.

25. And the two extremities of the two cords thou shalt put on the two settings, and shalt put them on the shoulders of the ephod over against the faces thereof.

26. And thou shalt make two rings of gold, and thou shalt put them upon the two extremities of the breastplate, upon the edge thereof, which is toward the side of the ephod inward.

27. And thou shalt make two rings of gold; and shalt put them on the two shoulders of the ephod underneath, over against its faces, opposite to the joining thereof, above the girdle of the ephod.

28. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a thread of blue, that it may be upon the girdle of the ephod, and that the breastplate withdraw not from upon the ephod.

29. And Aaron shall carry the names of the sons of Israel in the breastplate of judgment upon his heart, when be goeth in unto the holiness, for a remembrance before Jehovah continually.

30. And thou shalt put unto the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron‘s heart, when he goeth in before Jehovah; and Aaron shall carry the judgment of the sons of Israel upon his heart before Jehovah continually.

31. And thou shalt make the robe of the ephod all of blue.

32. And there shall be a mouth of the head of it in the midst thereof; there shall be a lip for the mouth of it round about, the work of the weaver, as the mouth of a coat of mail it shall be, that it be not rent.

33. And upon the skirts of it thou shalt make pomegranates of blue, and of crimson, and of scarlet double-dyed, upon the skirts thereof round about; and bells of gold in the midst of them round about:

34. A bell of gold and a pomegranate, a bell of gold and a pomegranate, upon the skirts of the robe round about.

35. And it shall be upon Aaron to minister; and the voice thereof shall be heard when he goeth in unto the holiness before Jehovah, and when he goeth out, that he die not.

36. And thou shalt make a plate of pure gold, and engrave upon it with the engravings of a signet, Holiness to Jehovah

37. And thou shalt put it upon a thread of blue, and it shall be upon the miter; over against the faces of the miter it shall be.

38. And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity of the holy things, which the sons of Israel shall sanctify in respect to all the gifts of their holy things; and it shall be upon his forehead continually, to make them well-pleasing before Jehovah.

39. And thou shalt checker the tunic of fine linen, and thou shalt make a miter of fine linen, and a belt thou shalt make with the work of the embroiderer.

40. And for Aaron‘s sons thou shalt make tunics, and thou shalt make for them belts; and tiaras shalt thou make for them, for glory and for comeliness.

41. And thou shalt put them on Aaron thy brother, and on his sons with him; and shalt anoint them, and fill their hand, and shalt sanctify them, and they shall minister to Me in the priest’s office.

42. And thou shalt make for them breeches of linen to cover the flesh of nakedness; from the loins even unto the thighs they shall be.

43. And they shall be upon Aaron, and upon his sons, when they go in unto the Tent of meeting, or when they come near unto the altar to minister in the holiness; lest they bear iniquity, and die: it is a statute of an age to him and to his seed after him.

AC 9804. The subject here treated of is the garments of holiness which Aaron and his sons were to put on when they ministered. By the priesthood which Aaron with his sons was to administer was represented the Lord in respect to the Divine celestial, which is the Divine good in heaven; and by Aaron‘s garments was represented the Divine spiritual, which is the Divine truth thence proceeding.

AC 9805. Verses 1, 2. And thou shalt cause to draw near unto thee Aaron thy brother, and his sons with him, from the midst of the sons of Israel, that he may minister in the priest’s office to Me; Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron‘s sons.  And thou shalt make garments of holiness for Aaron thy brother, for glory and for comeliness.  “And thou shalt cause to draw near unto thee Aaron thy brother,” signifies the conjunction of Divine truth with Divine good in the Lord’s Divine Human; “and his sons with him,” signifies the Divine truth that proceeds from the Divine good; “from the midst of the sons of Israel,” signifies in heaven and in the church; “that he may minister in the priest‘s office to Me,” signifies a representative of the Lord; “Aaron,” signifies in respect to the Divine celestial; “Nadab and Abihu,” signifies in respect to the Divine spiritual thence derived; “Eleazar and Ithamar,” signifies in respect to the Divine natural; “Aaron’s sons,” signifies which proceed from the Divine celestial; “and thou shalt make garments of holiness for Aaron thy brother,” signifies a representative of the spiritual kingdom joined to the celestial kingdom; “for glory and for comeliness,” signifies in order to present, in the internal and the external form, Divine truth such as it is in the spiritual kingdom joined to the celestial kingdom.

AC 9806. And thou shalt cause to draw near unto thee Aaron thy brother.  That this signifies the conjunction of Divine truth with Divine good in the Lord‘s Divine Human, is evident from the representation of Moses, who here causes Aaron to draw near to himself, as being the Lord in respect to Divine truth (n. 6752, 6771, 7014, 9372); from the signification of “drawing near,” as being conjunction and presence (n. 9378); from the representation of Aaron, as being the Lord in respect to Divine good; and from the signification of “brother,” as being good (n. 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756).  From all this it is plain that by “Moses causing Aaron his brother to draw near unto him” is signified the conjunction of Divine truth with Divine good in the Lord.  That it signifies in His Divine Human, is because this was the very thing in which this conjunction was effected; for the Lord first made His Human Divine truth, and afterward Divine good (n. 9199, 9315). That Aaron was chosen to minister in the priesthood, was because he was the brother of Moses; for in this way there was at the same time represented the brotherhood of Divine truth and Divine good in heaven, because as before said, Moses represented Divine truth, and Aaron Divine good.

[2] All things in the universe, both in heaven and in the world, bear relation to good and to truth in order to be anything; for good is the being of truth, and truth is the coming-forth of good; and therefore good without truth does not come-forth, and truth without good has no being; from which it is evident that they must be conjoined.  Their conjunction is represented in the Word by two married partners, and also by two brothers; by two married partners, when the subject treated of is the heavenly marriage, which is that of good and truth, and successive derivation from it; and by two brothers, when the subject treated of is the double ministry of judgment and of worship.  Those who ministered in judgment were called “judges,” and afterward “kings;” and those who ministered in worship were called “priests.” And because all judgement is effected by means of truth, and all worship is effected from good, therefore by “judges” in the Word, in a sense abstracted from person, is signified truth from good; but by “kings,” truth from which is good; and by “priests” is signified good itself.  It is from this that in the Word the Lord is called a “Judge,” also a “Prophet,” and likewise a “King,” when truth is treated of; but a “Priest” when good is treated of.  In like manner He is called “the Christ,” “the Anointed,” or “the Messiah,” when truth is treated of; but “Jesus,” or “Saviour,” when good is treated of.

[3] On account of this brotherhood, which is that of the truth which is of judgment and the good which is of worship, Aaron the brother of Moses was chosen to minister in the priesthood. That by “Aaron and his house” is therefore signified good, is evident in the following passages

0 Israel, trust thou in Jehovah; He is their help and their shield. O house of Aaron, trust ye in Jehovah; He is their help and their shield. Jehovah hath remembered us, He will bless the house of Israel, He will bless the house of Aaron (Ps. 115:9, 10, 12).

Let Israel now say, that His mercy is forever. Let the house of Aaron now say, that His mercy is forever (Ps. 118:2, 3).

0 house of Israel, bless ye Jehovah; O house of Aaron, bless ye Jehovah (Ps. 135:19);

“the house of Israel” denotes those who are in truths; “the house of Aaron,” those who are in goods; for in the Word, where truth is treated of, good is also treated of, because of the heavenly marriage (n. 9263, 9314); that “the house of Israel” denotes those who are in truths, (n. 5414, 5879, 5951, 7956, 8234).

[4] Again:--

Jehovah sent Moses His servant, Aaron whom He had chosen (Ps. 105:26);

where Moses is called a “servant” because a “servant” is predicated of truths (n. 3409); and a “chosen one” is predicated of good (n. 3755).  Again:--

Behold how good and how pleasant it is for brethren to dwell together in unity. It is like the good oil upon the head, that went down upon the beard, even Aaron’s beard; that went down upon the mouth of his garments (Ps. 133:1, 2);

he who does not know what is signified by a “brother,” what by “oil,” what by “the head,” what by “the beard,” what by “garments,” and likewise what Aaron represents, cannot apprehend why these things are compared to the dwelling together of brethren, for how can the oil that went down from the head upon Aaron‘s beard, and from thence upon his garments, be like the concord of brethren? But the likeness in the comparison is plain from the internal sense, in which the subject treated of is the influx of good into truths, and the brotherhood of these is described in this way.  For “oil” denotes good; “the head of Aaron,” the inmost of good; “the beard,” the most external of it; “garments” denote truths; and “to go down” denotes influx.  From the it is clear that by these words is signified the influx of good from interiors to exteriors into truths, and conjunction there. Without the internal sense, who can see that these heavenly things are contained in these words?  That “oil” denotes the good of love, (n. 886, 4582, 4638, 9780); that “the head” denotes what is inmost, (n. 5328, 6436, 7859, 9656); that “the beard” denotes what is most external, is evident in (Isaiah 7:20; 15:2; Jeremiah 48:37; Ezekiel 5:1); that “garments” denote truths, (n. 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216); and that “Aaron” denotes celestial good, may be seen above).

[5] From the fact that Aaron was chosen to minister in the priest’s office, thus to administer the most holy things, it may be comprehended how the case was with the representations in the Jewish Church, namely, that they did not regard the person who represented, but the thing that was represented; thus that a holy thing, nay, a most holy one, could be represented by persons whose interiors were unclean, and even idolatrous, provided that while they were in worship their externals were disposed to holiness.  The quality of Aaron can be seen from the following words in Moses:--

Aaron took the gold from the hand of the sons of Israel, and fashioned it with a graving tool, and made it a molten calf. And Aaron built an altar before it; and Aaron made proclamation and said, Tomorrow shall be a feast to Jehovah (Exod. 32:4, 5, 25).

Jehovah was moved with anger exceedingly against Aaron, to destroy him; but I prayed for Aaron also in that time (Deut.  9:20).

That the representatives of the church with the Israelitish and Jewish nation did not regard persons, but the things themselves, (n. 9229).

AC 9807. And his sons. That this signifies the Divine truth that proceeds from the Divine good, is evident from the signification of “sons,” as being truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704), here the Divine truth that proceeds from the Lord‘s Divine good, because they were the sons of Aaron, and by Aaron as high-priest was represented the Lord as to Divine good. That “sons” denote truths, is because all things in the internal sense of the Word are spiritual; and in the spiritual sense “sons” denote those who are born anew from the Lord, thus who are in truths from good, consequently abstractedly from persons, the truths themselves which are from good.  These therefore are what are meant in the Word by “the sons of God,” “the sons of a king,” and “the sons of the kingdom.” They are also “the sons of the new birth,” or regeneration.  Moreover the truths and goods with a regenerated man, or one born anew from the Lord, are exactly like families in a large and long series from one father.  There are those which bear relation to sons and daughters, to grandsons and granddaughters, to sons-in-law and daughters-in-law, and thus to relationships of many degrees, and therefore of many kinds.  Truths and goods thus arranged are what in the spiritual sense are “sons,” “daughters,” “grandsons,” “granddaughters,” “sons-in-law,” “daughters-in-law,” in a word, relations of various degrees, and consequently of various kinds.  That spiritual generations are in such an order has been shown by living experience, and at the same time it was said that the truths and goods with a regenerate man are in such an order for the reason that the angelic societies in heaven are in the same, and the truths and goods with man correspond to these societies; wherefore also the man whose truths and goods are in such a correspondence is a heaven in the least form.

[2] Anyone who knows that by “sons” are signified truths, and by “daughters” goods, can see many  arcana in the Word, especially in the prophetic Word, that otherwise would be hidden; as also what is meant in particular by “the Son of man,” which the Lord often calls Himself in the Word. That the Divine truth which proceeds from His Divine Human is meant, is evident from the passages in which He is so named, and which may be here cited for the purpose of confirming at the same time that a “son” denotes truth; as in John:--

The crowd said unto Jesus, How sayest Thou, the Son of man must be exalted? Who is this Son of man? Jesus answered them, Yet a little while is the light with you. Walk while ye have the light, lest darkness take you. While ye have the light, believe in the light, that ye may be sons of light (John 12:34-36);

from these words it is evident that by “the Son of man” is signified the like as by “the light,” for when they inquired, Who is this Son of man? the Lord answered that He was the light in which they should believe (that this “light” denotes the Divine truth, (n. 9548, 9684); thus it also denotes the Son of man.

[3] In Luke:--

Blessed are ye when men shall hate you for the Son of man’s sake (Luke 6:22);

where “for the Son of man‘s sake” denotes for the sake of the Divine truth which proceeds from the Lord; Divine truth is everything of faith in, and of love to, the Lord, and “being hated for the sake of this” is “blessedness.” Again:--

The days will come when ye shall desire to see one of the days of the Son of man, but ye shall not see it. Then they shall say unto you, Lo here! or Lo there! go not away, nor make search (Luke 17:22, 23);

“to desire to see one of the days of the Son of man” denotes to see one of the states of Divine truth which is genuine. The subject here treated of is the end of the church, when there is no longer any faith, because no charity; at which time all genuine truth Divine will perish; and because truth Divine is signified by “the Son of man,” therefore it is said, “then they shall say, Lo here! or Lo there! search not,” which can be said of truth Divine from the Lord, but not of the Lord Himself.

[4] Again:--

When the Son of man cometh, shall He find faith on the earth? (Luke 18:8);

that is, when truth Divine shall be revealed from heaven, it will not be believed.  “The Son of man” here also denotes the Lord as to truth Divine, that is, the truth Divine which proceeds from the Lord.  “The coming of the Lord” denotes the revelation of truth Divine at the end of the church.

[5] In Matthew:--

As the lightning goeth forth from the east, and appeareth even unto the west, so shall be the coming of the Son of man.  Then shall appear the sign, and then shall all the tribes of the earth wail, and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:27, 30);

“the coming of the Son of man” denotes the revelation of truth Divine in the consummation of the age, that is, at the end of the church; “all the tribes of the earth which shall then wail,” denote all the truths and goods of faith and of love from the Lord, and thus to the Lord, in the complex; “the clouds of heaven in which He will come,” denote the literal sense of the Word; “power and glory” denote the internal sense, in the inmost of which the subject treated of is the Lord alone (n. 4060).

[6] In like manner elsewhere:--

I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matt 26:64).

From henceforth shall the Son of man he sitting at the right hand of the power of God (Luke 22:69);

“the Son of man” denotes the Divine truth that proceeds from the Lord; “sitting at the right hand of power” denotes that He has omnipotence, for Divine good has omnipotence by means of Divine truth; its being said that “from henceforth they shall see it” signifies that Divine truth was in its omnipotence after the Lord in the world had conquered the hells, and had reduced all things therein and in the heavens into order, and that in this way those could be saved who would receive Him in faith and love (n. 9715).  That “sitting at the right hand” denotes omnipotence, (n. 3387, 4592, 4933, 7518, 8281, 9133); that good has all power through truth, (n. 6344, 6423, 8304, 9327, 9410, 9639, 9643); that the Divine power itself is Divine truth, (n. 6948); that “the clouds in which the Son of man,” that is, Divine truth, “will come,” denote the Word in the letter, (n. 2135a, 4060, 4391, 5922, 6343, 6752, 8443, 8781); and that “glory” denotes the Divine truth itself, such as it is in the internal sense of the Word, (n. 2135a, 4809, 5922, 8267, 9429).

[7] From all this it can now be seen what is signified by these words:--

I saw and behold a white cloud; and on the cloud one sitting like, unto the Son of man, having on His head a golden crop (Rev. 14:14).

I saw in the night visions, and behold there came with the clouds of heaven one like unto the Son of man (Dan. 7:13).

The Father gave Him to execute judgment, because He is the Son of man (John 5:27).

As all judgment is effected from truth, it is said that it was “given to the Lord to execute judgment, because He is the Son of man;” “the Son of man,” as before said, denotes the Divine truth; the Father from whom it proceeds, denotes the Divine good (n. 2803, 3704, 7499, 8328, 8897).  As it pertains to Divine truth to execute judgment, therefore it is said that “when He shall come, the Son of man shall sit upon the throne of His glory” (Matt.  19:28; 25:31); and that “the Son of man shall render to everyone according to his deeds” (Matt. 16:27).

[8] Further:--

He that soweth the good seed is the Son of man; the field is the world; the seed are the sons of the kingdom; the tares are the sons of the evil one (Matt. 13:37, 38);

“the good seed” denotes truth Divine, therefore it is said that “the Son of man soweth it;” “the sons of the kingdom” denote truths Divine in heaven and in the church, for a “son” denotes truth (n. 489, 491, 533, 1147, 2623), and in the opposite sense, falsity, which also is “the son of the evil one;” “the kingdom” denotes heaven, and likewise the church.

[9] In John:--

No man hath ascended into heaven, but He that came down from heaven, the Son of man who is in the heavens (John 3:13);

from this it is evident that “the Son of man” denotes the Divine truth in the heavens; for this comes down, and therefore ascends, because no one can ascend into heaven unless Divine truth comes down into him from heaven, because the influx is Divine, and not the other way about.  And because the Lord is this truth, therefore He calls Himself “the Son of man who is in the heavens.” In Matthew:--

The Son of man hath not where to lay His head (Matt. 8:20);

here “the Son of man” denotes the Divine truth; “not having where to lay His head,” means that Divine truth had no place anywhere, or with any man, at that time.

[10] That “the Son of man was to suffer, and to be put to death” (Matt. 17:12, 23; 20:18; 26:2, 24, 45; Mark 8:31; 9:12, 31), involves that such was the treatment of Divine truth, and consequently of the Lord, who was the Divine truth itself, as also He Himself teaches in the following passages:--

I am the way, and the truth, and the life (John 14:6).

No man shall dwell there, neither shall any son of man stay therein (Jer. 49:18, 33).

In the cities shall no man dwell, neither shall any son of man pass throw them (Jer. 51:43);

anyone not acquainted with the spiritual sense of the Word will believe that by “cities” are here meant cities, and that by “man” and “the son of man” are meant a man and a son; and that the cities would be so desolated that no one would dwell there; but it is the state of the church in respect to the doctrine of truth which is described by these words; for “cities” denote the doctrinal things of the church (n. 402, 2449, 3216, 4492, 4493); “a man,” the truth itself of the church conjoined with good (n. 3134, 7716, 9007); therefore “the son of man” denotes truth.

[11] As by “the Son of man” was signified the Divine truth that proceeds from the Lord, therefore also the prophets, through whom it was revealed, were called “sons of man,” as in (Daniel 8:17; Ezekiel 2:1, 3, 6, 8; 3:1, 3, 4, 10, 17, 25; 4:1, 16; 8:5, 6, 8, 12, 15; 12:2, 3, 9, 18, 22, 27); and in many other passages.

[12] As most expressions in the Word have also an opposite sense, it is the same with the signification of “the son of man,” which in this sense denotes the falsity that is opposite to truth, as in Isaiah:--

Who art thou, that thou art afraid of man that dieth, and of the son of man who is given as grass? (Isa. 51:12);

where “the son of man given as grass” denotes the memory-knowledge through which falsity arises.  In David:--

Put not your trust in princes, in the son of man, in whom there is no salvation (Ps. 146:3);

where “princes” denote primary truths (n. 2089, 5044), thus in the opposite sense, primary falsities; and “the son of man” denotes the falsity itself.

AC 9808. From the midst of the sons of Israel.  That this signifies in heaven and in the church, is evident from the signification of “Israel,” as being those who are of the church, thus abstractedly the church itself (n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805, 9340); and as “Israel” denotes the church, it also denotes heaven, for heaven and the church make one, and the church is the heaven of the Lord on earth. Moreover heaven is within every member of the church when he is in truth and at the same time in good from the Lord.

AC 9809. That he may minister in the priest’s office to Me. That this signifies a representative of the Lord, is evident from the representation of “the priest‘s office,” as being in the supreme sense every office which the Lord discharges as the Saviour; and whatever He does as the Saviour is from Divine love, thus from Divine good, for all good is of love.  For this reason also by “the priest’s office” in the supreme sense is signified the Divine good of the Lord‘s Divine love.  There is Divine good, and there is Divine truth; Divine good is in the Lord, and therefore it is His being, which in the Word is called “Jehovah;” but Divine truth is from the Lord, and therefore it is the coming-forth from this being, which in the Word is meant by “ God;” and as that which comes forth from Him is also Himself, therefore also the Lord is Divine truth, which is His Divine in the heavens.  For the heavens come forth from Him, because the angels who are there are receptions of His Divine; the celestial angels being receptions of the Divine good which is from Him, and the spiritual angels being receptions of the Divine truth which is thence derived. From all this it can be seen what of the Lord was represented by the priestly office, and what of the Lord was represented by the kingly office; namely, by the priestly office the Divine good of His Divine love, and by the kingly office the Divine truth thence derived.

[2] That by the priestly office was represented the Divine good of the Lord’s Divine love, thus every office which the Lord discharges as the Saviour, is evident from the following passages in the Word:--

The saying of Jehovah unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. Jehovah shall send forth the scepter of strength out of Zion; rule Thou in the midst of Thine enemies. Thy people is one of readinesses in the day of Thy strength, in the honors of holiness from the womb of the dawn, Thou hast the dew of thy birth. Jehovah hath sworn, and will not repent, Thou art a priest forever, according to My word, Melchizedek. The Lord at Thy right hand hath smitten kings in the day of His anger; He hath judged among the nations; He hath filled with dead bodies; He hath smitten the head over much land.  He shall drink of the stream in the way: therefore shall He lift up the head (Ps. 110:1-7);

from this it is plain what the Lord is as a priest, consequently what the priestly office represented in the Lord, namely, all the work of the salvation of the human race; for in this passage the subject treated of is the Lord‘s combats with the hells, while He was in the world, through which He acquired for Himself Divine omnipotence over the hells, by virtue of which He saved the human race, and also saves at this day all those who receive Him. It is this salvation itself, because it is from the Divine good of the Divine love, by virtue of which it is said of the Lord, “Thou art a priest forever, according to My word, Melchizedek.”  “Melchizedek” means “the king of righteousness;” and the Lord was so called from the fact that He became righteousness, and thereby salvation (n. 9715).

[3] But as each particular expression in the above Psalm contains  arcana concerning the Lord’s combats while He was in the world, and these cannot be revealed without the internal sense, therefore they may here be briefly unfolded.  “The saying of Jehovah unto my Lord” signifies that it is said of the Lord while He was in the world. That by “the Lord” here is meant the Lord as to the Divine Human, is evident in (Matthew 22:41-43; Mark 12:35, 36; Luke 20:41-44). “Sit Thou at My right hand” signifies the omnipotence of Divine good through the Divine truth which the Lord then was, and from which He fought and conquered.  That “sitting at the right hand” denotes a state of power, and that when said of the Divine it denotes omnipotence, (n. 3387, 4592, 4933, 7518, 7673, 8281, 9133); and that all the power of good is through truth, (n. 6344, 6423, 8304, 9327, 9410, 9639, 9643).

[4] “Until I make Thine enemies Thy footstool” signifies until the evils which are in the hells shall be subjugated and made subject to His Divine power. “Jehovah shall send forth the scepter of strength out of Zion” signifies power then from celestial good.  That “Zion” denotes this good, (n. 2362, 9055).  “Rule Thou in the midst of Thine enemies” signifies that this good has dominion over evils; evils are meant by “ enemies” because they are opposed to the Divine, and specifically to the Lord. “Thy people is one of readinesses in the day of Thy strength” signifies the Divine truths then fighting.  “In the honors of holiness” signifies which are from the Divine good.  “From the womb of the dawn, Thou hast the dew of Thy birth,” signifies conception from the Divine good itself from which He had Divine truth. “Jehovah hath sworn and will not repent” signifies what is stable and certain.

[5] “Thou art a priest forever” signifies the Divine good of the Divine love in Him. “According to My word, Melchizedek,” signifies that His Divine Human is the like; “Melchizedek” means “king of righteousness,” thus that Jehovah became righteous through combats and victories (n. 9715).  “The Lord at Thy right hand” signifies the Divine truth which is then from Him, through which He has omnipotence, as above.  “Hath smitten kings in the day of His anger” signifies the destruction then of falsities; “the day of anger” was when He fought against evils and destroyed them; “kings” denote truths, and in the opposite sense falsities (n. 2015, 2069, 4575, 4581, 4966, 5044, 5068, 6148). “He hath judged among the nations” signifies the dispersion of evils; for “nations” denote goods, and in the opposite sense evils (n. 1259, 1260, 1849, 6005). “He hath filled with dead bodies” signifies thus spiritual death, which is the total deprivation of truth and good. “He hath smitten the head over much land” signifies the casting down of the infernal love of self into the hells, and its damnation.  “He shall drink of the stream in the way, therefore shall He lift up the head,” signifies the endeavor to emerge by means of reasonings about truths.  This is the sense of the above words which is perceived in heaven when this Psalm is read by man.

[6] As the priestly office was representative of the Lord in respect to all the work of salvation from Divine love, therefore also all Divine worship belonged to the office of the priest; which worship at that time consisted chiefly in offering burnt-offerings, sacrifices, and meat-offerings, and in arranging the breads of faces upon the table, in lighting the lamps every day, and in burning incense; consequently in making expiation for the people and in remitting sins.  More over, when the priests were at the same time prophets, it also consisted in unfolding the Divine law, and in teaching.  That Aaron with his sons performed all these things is evident from the institution of the priest‘s office in Moses.  That all these things were representative of the Lord’s works of salvation, is  manifest; wherefore also that part of the sacrifices and meat-offerings which was for Jehovah, that is, for the Lord, was given to Aaron; in like manner the firstfruits of various kinds, and also the tithes (Exod. 29:1-36; Lev. 7:35, 36; 23:15-21; 27:21; Num. 5:6-10; 18:8-20, 25-32; Deut. 18:1-5), and the firstborn; but instead of all the firstborn of men were the Levites, who were given as a gift to Aaron (Num. 1:47; 3:9), for the reason that they belonged to Jehovah (Num. 3:12, 13, 40-45).

[7] As the Lord in respect to the whole work of salvation was represented by the high-priest, and the work of salvation itself by his office, which is called the priesthood, therefore no inheritance and portion with the people was given to Aaron and his sons, for it is declared that Jehovah God is their inheritance and portion (Num. 18:20); neither was any portion given to the Levites, because they belonged to Aaron (Num. 26:62; Deut. 10:9; 18:1, 2). For the people represented heaven and the church, but Aaron with his sons and with the Levites represented the good of love and of faith which makes heaven and the church, thus they represented the Lord from whom is this good.  For this reason the land was granted to the people for an inheritance, but not to the priests, for the Lord is in them, but not among them as one of them and distinct from them.

[8] The like is involved in these words from Isaiah:--

Ye shall be called the priests of Jehovah, the ministers of our God; ye shall eat the wealth of the nations, and in their glory ye shall boast yourselves (Isa. 61:6);

where “eating the wealth of the nations” denotes to appropriate goods to themselves; “boasting themselves in their glory” denotes to enjoy truths, thus to have joy and happiness from both. That “nations” denote goods, (n. 1259, 1260, 4574, 6005); and that “glory” denotes truth from the Divine, (n. 9429).

[9] In the Word throughout “kings” and “priests” are mentioned in a series, also “kings,” “princes,” “priests,” and “prophets;” and in the internal sense by “kings” are there signified truths in the complex; by “princes,” primary truths; by “priests,” goods in the complex; and by “prophets,” doctrines, as in the following passages:--

Jesus Christ hath made us kings and priests (Rev. 1:6; 5:10).

The house of Israel were ashamed, they, their kings, their princes, and their priests, and their prophets (Jer. 2:26).

In that day the heart of the king shall perish, and the heart of the princes; and the priests shall be amazed, and the prophets shall marvel (Jer. 4:9).

At that time they shall draw out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets (Jer. 8:1).

That by “kings” in the sense abstracted from persons are signified truths in the complex, (n. 1672, 2015, 2069, 4581, 4966, 5044, 6148); that by “princes” are signified primary truths, (n. 1482, 2089, 5044); that “priests” denote goods, (n. 1728, 2015, 3670, 6148); and that “prophets” denote doctrines derived from these things and concerning them, (n. 2534, 7269). The kingly office of the Lord is also signified by His name “Christ,” “Anointed,” “Messiah;” and His priestly office by His name “Jesus,” for “Jesus” means “Saviour” or “salvation,” concerning which it is thus written in Matthew:--

The angel appeared unto Joseph in a dream, and said, Thou shalt call His name Jesus, for He shall save His people from their sins (Matt. 1:21).

As this belonged to the priest‘s office, therefore the like was represented by the office of the high-priest who made expiation for the people for sins (Lev. 4:26, 31, 35; 5:6, 10, 13, 16, 18; 9:7; 15:15, 30).

[10] Seeing that evil cannot possibly be joined to good, because they have aversion for each other, therefore purifications of various kinds were commanded for Aaron and his sons when they ministered in the priest’s office, whether at the altar, or in the Tent of meeting; and it was also commanded that the high-priest was not to marry any but a virgin; not a widow, nor one divorced, nor a harlot (Lev. 21:13-15); that those of the sons of Aaron who were unclean “if they should eat of the sanctified things, were to be cut off” (Lev. 22:2-9); that “no one of the seed of Aaron in whom was a blemish should offer bread” (Lev. 21:17-21); that “the highpriest was not to shave his head, to rend his garments, to defile himself with any dead body, not even of his father and his mother, and that he was not to go out of the sanctuary” (Lev. 21:10-12). As before said, these and many other laws were enacted for the reason that the high-priest represented the Lord as to Divine good; and good is of such a nature that Evil cannot be joined to it, for good shuns evil, and evil dreads good as hell dreads heaven; and therefore no conjunction of them is possible.

[11] But as for truth, it is of such a character that falsity can be joined to it; yet not the falsity in which there is evil; but that in which there is good, such as there is with little children, and with boys and girls while they are as yet in innocence, and with well-disposed Gentiles who are in ignorance; and such as there is with all who are in the literal sense of the Word, and who remain in the doctrine thence derived, and who nevertheless have the good of life as their end; for this good, as the end, drives away all the malevolence of falsity, and by applying itself forms the falsity into a certain likeness of truth.

AC 9810. Aaron. That this signifies a representative of the Lord in respect to the Divine celestial, is evident from the representation of Aaron, as being the Lord as to Divine good (n. 9806). The Divine celestial is the Divine of the Lord in the inmost heaven; for the angels of this heaven are called celestial angels, and are receptions of Divine truth in their will part. When the Divine truth that proceeds from the Lord is received in this part, it is called celestial good; but when received in the intellectual part it is called spiritual good.  The quality of these two goods; that is, of celestial good and of spiritual good, and the nature of the difference between them, (n. 9277, 9543).

AC 9811. Nadab and Abihu. That this signifies in respect to the Divine spiritual thence derived, is evident from the representation of the sons of Aaron, as being the Divine truth that proceeds from the Divine good (n. 9807). The Divine spiritual is the Divine truth that proceeds from the Divine celestial; thus is the Divine of the Lord received in the middle or second heaven. This is represented by the two first born sons of Aaron, because it proceeds, and thus is as it were born, as a son from a father, from the celestial good which is in the inmost heaven. But by the two younger sons of Aaron, who are Eleazar and Ithamar (so long as the firstborn, Nadab and Abihu, lived), is represented the Divine in the ultimate heaven, which heaven follows next after the former or middle heaven; and which is the Divine natural.

AC 9812. Eleazar and Ithamar. That this signifies in respect to the Divine natural, is evident from the fact that these were the younger sons of Aaron, and that by Aaron is represented the Lord as to the Divine celestial; wherefore by his sons is represented the Lord as to the Divine which succeeds in order; thus by the elder sons is represented the Lord as to the Divine spiritual; and by the younger sons the Lord as to the Divine natural; for the Divine goods in the heavens succeed in this order; nay, the heavens themselves which are in these goods do so.  Moreover one good comes forth, and also subsists, through another.

[2] Divine celestial good, which makes the third or inmost heaven, is the good of love to the Lord; Divine spiritual good, which makes the middle or second heaven, is the good of charity toward the neighbor; and Divine natural good, which makes the first or ultimate heaven, is the good of faith and of obedience. To Divine natural good pertains also civil good, which is called what is just among citizens; and also moral good, which is that of all the virtues that belong to what is honorable.

[3] These three goods follow in order, like end, cause, and effect; and as the end is the soul of the cause, and the cause is all that is efficient in the effect, so celestial good is the soul of spiritual good, and spiritual good is everything in natural good.  That which is the soul, and that which is everything, in something else, is within it, as endeavor is in motion, or as will is in action. That will is the soul and everything in action, is plain, for when will ceases, action ceases.  From all this it can be seen how the case is with the celestial, the spiritual, and the natural; namely, that inmostly in natural good there must be celestial good, that is, the good of love to the Lord, which also is the good of innocence.

AC 9813. Aaron‘s sons. That this signifies the things which proceed from the Divine celestial, is evident from the signification of “sons,” as being those things which are born from another thing as from a father, thus which proceed; and from the representation of Aaron, as being the Lord in respect to the Divine celestial (n. 9810). From this it is evident that by “the sons of Aaron” are signified those things which proceed from the Divine celestial.

AC 9814. And thou shalt make garments of holiness for Aaron thy brother. That this signifies a representative of the spiritual kingdom joined to the celestial kingdom, is evident from the signification of “garments,” as being truths in general, and indeed truths which clothe good (n. 5954, 9212, 9216). That “garments” denote truths, originates in heaven, where angels appear clothed in garments in accordance with their truths from good (n. 165, 5248, 5954, 9212); from which it can be seen that by the garments of Aaron was represented the spiritual kingdom of the Lord joined to His celestial kingdom. For Aaron represented the Lord as to the Divine celestial (n. 9810); whence the garments joined to him represented the Divine spiritual joined to the celestial kingdom, as a garment is to the body. The Divine spiritual is the Divine truth that proceeds from the Lord’s Divine good; this appears in heaven as light, and moreover is the light which illumines the external as well as the internal sight of the angels. The modification of this light according to the recipient subjects, which are angels, presents to the sight various phenomena, such as clouds, rainbows, colors, and splendors, of various kinds; and it also presents shining garments about the angels. From this it can be seen that the spiritual kingdom of the Lord was represented by Aaron‘s garments of holiness. For there are two kingdoms into which the heavens have been divided, the celestial kingdom and the spiritual kingdom (n. 9277); they who are in the celestial kingdoms naked, but they who are in the spiritual kingdom appear clothed. From this it is again evident that it is Divine truth, or the Divine spiritual, and which appears as light, that invests or clothes.

[2] But who could possibly believe that within the church, where there is the Word, and the consequent enlightenment about Divine and heavenly things, ignorance so great should reign that it is not known that angels and spirits are in the human form, and appear to themselves as men; and also that they see and hear each other, and converse together; and that it is known still less that they appear clothed in garments. That this is the case falls not only into doubt, but also into total denial, with those who are so much immersed in outward things as to believe that the body alone lives, and that all is nothing which they do not see with the bodily eyes, and touch with the bodily hands (n. 1881); when yet the heavens are full of men, who are angels, and who are clothed in garments of varied resplendence.  But nothing of these things can be seen by a man on earth through the eyes of his body; but through the eyes of his spirit, when these are opened by the Lord.  The angels who were seen by the ancients, as by Abraham, Sarah, Lot, Jacob, Joshua, Gideon, and also the prophets, were not seen with the eyes of the body, but with the eyes of the spirit, which were then opened.  That these angels appeared clothed in garments, is evident from the angels who sat at the Lord’s sepulchre, and were seen in shining white garments by Mary Magdalene and Mary the mother of James (Matt. 28:3; Mark 16:5; Luke 24:4); and especially is the same thing evident from the Lord Himself when seen in His glory by Peter, James, and John, in that His raiment was then white and glistering, and was like the light (Matt. 17:2; Luke 9:29; by which raiment there was also represented the Divine spiritual, that is, the Divine truth which is from Him.

[3] From this it can be seen what is signified by “white garments” in the Apocalypse:--

Thou hast a few names in Sardis which have not defiled their garments, and they shall walk with Me in white, for they are worthy. He that overcometh, the same shall be clothed in white garments (Rev. 3:4, 5);

here “garments” denote spiritual truths, which are truths from good; and “ white” denotes genuine truth (n. 3301, 4007, 5319).  In like manner elsewhere:--

I saw heaven open, and behold a white horse, and He that sat upon him was called Faithful and True; and in righteousness He doth judge and fight.  His armies in heaven followed Him clothed in fine linen, white and clean (Rev. 19:11, 14).

Upon the thrones I saw four and twenty elders, clothed in white garments (Rev. 4:4).

AC 9815. For glory and for comeliness. That this signifies in order to present, in the internal and the external form, Divine truth such as it is in the spiritual kingdom joined to the celestial kingdom, is evident from the signification of “glory,” as being Divine truth (n. 2135a, 5922, 9429); and from the signification of“ comeliness,” as also being Divine truth, but in the external form, for the brightness and beauty of Divine truth as it appears in externals is meant by “comeliness.” From this it is that the Word in the internal sense is called “glory,” but in the internal sense relatively to the brightness and beauty thence derived, it is called “comeliness.”  Consequently the spiritual heaven, which is meant here by“the garments of holiness,” which serve “for glory and for comeliness,” is “glory” so far as Divine truth there is in an internal form, and is also “comeliness.”

[2] The like is signified by “comeliness” in the following passages. In Jeremiah:--

The Lord in His anger doth cloud over the daughter of Zion; He hath cast forth from the heavens unto the earth the comeliness of Israel, neither doth He remember His footstool (Lam. 2:1);

where “the daughter of Zion” denotes the celestial church; and “the comeliness of Israel,” the spiritual church, which is called “comeliness” from the brightness and beauty of truth. In like manner in Isaiah:--

I have made My righteousness to draw nigh; it is not far off, and My salvation shall not tarry; I will give salvation in Zion, unto Israel My comeliness (Isa. 46:13).

Look forth from the heavens, from the habitation of Thy holiness and of Thy comeliness (Isa. 63:15);

where “the habitation of holiness” denotes the celestial kingdom; and “the habitation of comeliness” the spiritual kingdom. And in Daniel:--

And there came forth one horn from a little one, and grew exceedingly, toward the south, and toward the east, and toward comeliness (Daniel 8:9).

The king of the north shall stand in the land of comeliness, and there is consummation by his hand, and when he shall come into the land of comeliness, many shall be overthrown (Daniel 11:16, 41);

where “the land of comeliness” denotes the church of the Lord, in which is truth Divine, or the Word.

AC 9816. Verses 3, 4. And thou shalt speak unto all the wise in heart, whom I have filled with the spirit of wisdom, and they shall make Aaron‘s garments to sanctify him, that he may minister to Me in the priests office.  And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a tunic of checker work, a miter, and a belt; and they shall make garments of holiness for Aaron thy brother, and for his sons, that he may minister to Me in the priests office.  “And thou shalt speak unto all the wise in heart,” signifies the influx of the Lord through the Word into all who are in the good of love; “whom I have filled with the spirit of wisdom,” signifies in whom Divine truth has been inscribed; “and they shall make Aaron’s garments,” signifies through whom is the spiritual kingdom; “to sanctify him,” signifies thereby a representation of the Divine truth in this kingdom; “that he may minister to Me in the priest‘s office,” signifies a representative of the Lord; “and these are the garments which they shall make,” signifies Divine truths in the spiritual kingdom, in their order; “a breastplate,” signifies Divine truth shining forth from Divine good; “and an ephod,” signifies Divine truth there in the external form in which interior things cease; “and a robe,” signifies Divine truth there in the internal form; “and a tunic of checker work,” signifies Divine truth there inmostly proceeding immediately from the Divine celestial; “a miter,” signifies intelligence and wisdom; “and a belt,” signifies a general bond, in order that all things may look to one end; “and they shall make garments of holiness for Aaron thy brother, and for his sons,” signifies thereby a representative of the spiritual kingdom joined to the celestial kingdom; “that he may minister to Me in the priest’s office,” signifies a representative of the Lord.

AC 9817. And thou shalt speak unto all the wise in heart. That this signifies the influx of the Lord through the Word into all who are in the good of love, is evident from the signification of “speaking,” as being influx (n. 2951, 5481, 5743, 5797, 7270); and from the signification of “the wise in heart,” as being those who are in the good of love. That the influx of the Lord through the Word is signified, is because the Lord flows in with the man of the church chiefly through the Word.  The reason is that the Word is of such a nature that each and all things therein correspond to the Divine spiritual and Divine celestial things that are in the heavens; whence there is a communication of the affections and thoughts of man with the angels, insomuch that they are as it were a one.  From this it is that the world is conjoined with heaven through the Word; but only with those who are in the good of faith and of love.  From all this it can be seen that the influx of the Lord with the man of the church is through the Word; for in the heavens the Lord is everything, because the Divine which proceeds from Him and is received by the angels, makes heaven.

[2] The reason why “the wise in heart” denote those who are in the good of love, is that wisdom is predicated of the life of heaven in man, and also that by “the heart” is signified the good of love. The life of heaven in man is expressed in the Word by “spirit” and by “heart;” by “spirit” is meant the life of man‘s intellectual part, and by “heart” the life of his will part.  To the intellectual part belongs truth, and to the will part belongs good.  Truth belongs to faith, and good to love; for the understanding receives the truths which are of faith, and the will the goods which are of love. From this it is plain that by “the wise in heart” are signified those who are in the good of love from the Lord.  The good of love is celestial good, through which is spiritual good; and spiritual good is that which covers celestial good, as garments cover the body.  And as by the garments of Aaron was represented the spiritual kingdom of the Lord joined to His celestial kingdom, and the former comes forth through the latter, therefore it is here said that “the wise in heart,” that is, they who are in the good of love from the Lord, “shall make the garments for Aaron and his sons”. That “the heart” denotes the good of love, or celestial good, (n. 3635, 3880, 3883-3896, 9050); and that on this account it denotes the will, (n. 2930, 3888, 7542, 8910, 9113, 9300, 9495).

AC 9818. Whom I have filled with the spirit of wisdom. That this signifies in whom Divine truth has been inscribed, is evident from the signification of “the spirit of wisdom,” when said of those who are in celestial good, as being Divine truth; they are said to be “filled with it” when what has been inscribed remains. The case herein is that those who are in the celestial kingdom of the Lord do not know truths from memory-knowledge, and the consequent faith; but from internal perception; for they are in the good of love from the Lord, and all truths have been ingrafted in this good.  The good itself has been implanted in their will part, and the derivative truth in their intellectual part.  With them the will part and the intellectual part act absolutely as a one, differently from those who are in the spiritual kingdom. From this it is that those who are in the celestial kingdom of the Lord do not from their intellectual part know truths, but perceive them; for the good that has been implanted in the will is presented in its quality and in its form in the understanding, and is there in a light as it were flaming.  With them, truth is the form of good, and the quality of it, which is not seen but perceived, is from good.  From this it is that they never dispute about truths, insomuch that when they discourse about truths, they say that it is so, or is not so, nothing further; for anything further is not from good.  These are they who are meant in Matthew:--

Let your discourse be, Yea, yea; Nay, nay; whatsoever is more than these is from evil (Matt. 5:37).

That they who are in the celestial kingdom of the Lord are of this character, (n. 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166, 9543); what the difference is between those who are in the celestial kingdom, and those who are in the spiritual kingdom, (n. 9276).

[2] From all this it can now be seen what is meant by Divine truths being “inscribed.” The word “spirit” is used in many passages in the Word, and when said of man, by his “spirit” is signified the good and truth that have been inscribed on his intellectual part, consequently there is signified the life of this part.  That when predicated of man, “spirit” has this signification, is because in respect to his interiors man is a spirit, and in respect to these is also in company with spirits.  On this subject see what has been abundantly shown above, namely, that there are spirits and angels with man, and man is directed by the Lord by means of them (n. 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993); that man is among spirits and angels such as he is himself (n. 4067, 4073, 4077, 4111); and that every man has a spirit through which his body has life (n. 4622).

[3] From this it can be known what is meant by “Spirit” when said of the Lord, namely, the Divine truth that proceeds from His Divine good, and that when this Divine truth flows in with man, and is received by him, it is “the Spirit of Truth,” “the Spirit of God,” and “the Holy Spirit;” for it flows in immediately from the Lord, and also mediately through angels and spirits (n. 9682); that “the Spirit of Truth,” “the Spirit of God,” and “the Holy Spirit,” denote this, will be seen in what follows.  For it must first be shown that in the Word, “spirit,” when said of man, denotes the good and truth that has been inscribed on his intellectual part, consequently that it denotes the life of this.  For there is the life of the intellectual part, and the life of the will part; the life of the intellectual part is to know, to see, and to understand, that truth is true, and that good is good; whereas the life of the will part is to will and to love truth for the sake of truth, and good for the sake of good. This latter life is called in the Word “heart;” but the former is called “spirit.”

[4] That such is the case is evident from the following passages in the Word:--

Make for you a new heart and a new spirit; why will ye die, O house of Israel? (Ezek. 18:31).

I will give you a new heart, and I will put a new spirit in the midst of you (Ezek. 36:26);

“a new heart” denotes a new will; and “a new spirit,” a new understanding.  In Zechariah:--

Jehovah stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zech. 12:1);

where “stretching forth the heavens, and laying the foundation of the earth” denotes a new church. That the church is meant by “heaven and earth,” (n. 1733, 1850, 2117, 2118, 3355, 4535); “to form the spirit of man in the midst of him” denotes to regenerate him in respect to the understanding of truth and good.

[5] In David:--

Create in me a clean heart, O God; and renew a steadfast spirit in the midst of me. Cast me not away from before Thee, and take not the Spirit of Thy holiness from me. Restore unto me the joy of Thy salvation; and let an ingenuous spirit uphold me. The sacrifices of God are a broken spirit; a broken and a contrite heart God doth not despise (Ps. 51:10-12, 17);

“a clean heart” denotes a will that is averse to evils, which are unclean; “a steadfast spirit” denotes the understanding and faith of truth; “a broken spirit,” and “a broken heart,” denote a state of temptation and the consequent humiliation of the life of both of these. That “spirit” denotes life, is plain from each of the above expressions.  The Divine truth, from which is this life, is “the Spirit of holiness.” Again:--

A generation that maketh not its heart right, and whose spirit is not constant with God (Ps. 78:8);

“a heart not right” denotes that the will is not right; “a spirit not constant with God,” denotes that the understanding and faith are not constant.

[6] In Moses:--

Jehovah God made worse the spirit of Sihon king of Heshbon, and hardened his heart (Deut. 2:30);

in this passage also “spirit” and “heart” denote the two lives, which are said to be “hardened” when there is no will of understanding truth and good, nor of doing them. In Ezekiel:--

Every heart shall melt, and all hands shall be let down, and every spirit shall be contracted (Ezek. 21:7);

where the meaning is similar.  In Isaiah:--

Jehovah, that giveth soul unto the people upon the earth, and spirit to them that walk therein (Isa. 42:5);

“giving soul to the people” denotes the life of faith. That “soul” denotes the life of faith, (n. 9050); and “giving spirit” denotes the understanding of truth.  Again:--

With my soul have I dared Thee in the night; yea, with my spirit in the midst of me have I awaited Thee in the morning (Isa. 26:9);

where the meaning is similar.

[7] Again:--

Conceive ye refuse, bring forth stubble; your spirit the fire shall devour (Isa. 33:11)

“the spirit which the fire shall devour,” denotes the understanding of truth, thus intelligence; “fire” denotes evil affection, which being from evil destroys.

[8] Again in the following passages:--

Woe to the foolish prophets that go away after their own spirit (Ezek. 13:3).

That which cometh up upon your spirit shall never come to pass (Ezek. 20:32).

Not one hath done so, and the rest who have the spirit: what therefore the one, seeking the seed of God? Therefore take heed by your spirit, that he may not deal treacherously against the wife of thy youth (Malachi 2:15).

Blessed is the man to whom Jehovah imputeth not iniquity, provided in his spirit there is no deceit (Ps. 32:2).

Blessed are the poor in spirit, for theirs is the kingdom of the heavens (Matt. 5:3).

Jesus said unto His disciples, Watch and pray, that ye enter not into temptation; the spirit indeed is ready, but the flesh is weak (Matt. 26:41).

It is very evident that in these passages by “spirit” is meant the very life of man; that it denotes the intellectual life, or the life of truth, can be seen from the fact that by “spirit” in the natural sense is meant the life of man’s respiration; and that the respiration of the lungs corresponds to the life of truth, which is the life of faith and from this of the understanding; while the beating of the heart corresponds to the life of the will, thus of the love.  That there is this correspondence of the lungs and of the heart, see (n. 3883-3896, 9300, 9495); from which it can be seen what life is meant in the spiritual sense by “spirit.”

[9] That in a general sense “spirit” denotes the life of man‘s respiration, is very plain in the following passages:--

Thou hidest Thy face, they are troubled; Thou gatherest their spirit, they expire. Thou sendest forth Thy spirit, they are created (Ps. 104:29, 30).

Answer me, O Jehovah, my spirit hath been consumed; hide not Thy faces from me (Ps. 143:7).

My spirit hath been consumed, my days extinguished (Job.  17:1).

Jesus, taking the hand of the maid that was dead, said, Maid arise. And so her spirit returned, and straightway she rose up (Luke 8:54, 55).

Every man is become foolish with knowledge, a graven image is a lie, and there is no spirit in it (Jer. 10:14; 51:17).

He carried me forth in the spirit of Jehovah, and set me in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold I bring spirit into you, that ye may live.  Thus said the Lord Jehovah, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again (Ezek. 36:1, 5, 9, 10).

The two witnesses were slain by the beast that came up out of the abyss; but after three days and a half the spirit of life from God entered into them, that they should stand upon their feet (Rev. 11:7, 11).

[10] From these passages it is very manifest that “spirit” denotes the life of man.  That specifically it denotes the life of truth, which is the life of man’s intellectual part, and is called intelligence, is clear in these passages:--

The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth. God is a spirit, therefore those who worship Him must worship in spirit and in truth (John 4:23, 24).

Forasmuch as an excellent spirit, both of knowledge and of understanding, was in him (Dan. 5:12, 14).

John grew, and waxed strong in spirit (Luke 1:80).

The child Jesus grew, and waxed strong in spirit, and was filled with wisdom (Luke 2:40).

He whom the Father hath sent speaketh the words of God; for God hath not given the spirit by measure to him (John 3:34);

“spirit” here denotes intelligence and wisdom; “speaking the words of God” denotes to speak Divine truths.

[11] From all this it is now evident what is signified by “spirit” in John:--

Jesus said to Nicodemus, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. That which hath been begotten of the flesh is flesh; and that which hath been begotten of the spirit (John 3:5, 6);

where “to be begotten of water” denotes by means of truth; and “to be begotten of the spirit” denotes the consequent life from the Lord, which is called spiritual life. That “water” denotes the truth through which is regeneration, (n. 2702, 3058, 3424, 4976, 5668, 9323); but “the flesh” denotes what is man‘s own, in which there is nothing of spiritual life, (n. 3813, 8409).

[12] The like is signified by “spirit” and “flesh” in the same:--

It is the spirit that maketh alive; the flesh profiteth nothing; the words that I speak to you are spirit, and are life (John 6:63);

“the words which the Lord spake” are Divine truths, the life thence derived is “the spirit.” In Isaiah:--

Egypt is man and not God; and his horses are flesh, and not spirit (Isa. 31:3);

“Egypt” denotes memory-knowledge in general; “his horses” denote memory-knowledge from the intellectual, which is called “flesh, and not spirit” when there is nothing of spiritual life therein.  That “Egypt”denotes memory-knowledge, (n. 9340, 9391); that “horses” denote the intellectual, (n. 2761, 2762, 3217, 5321); and that “the horses of Egypt” denote memory-knowledges from the intellectual, (n. 6125, 8146, 8148). He who does not know what is signified by “Egypt,” by “horses,” and also by “flesh” and “spirit,” cannot possibly know what these words involve.

[13] When it is known what is signified by “spirit” in regard to man, it can be known what is signified by “Spirit” when it is said of Jehovah or the Lord, to whom are attributed all things belonging to man;as face, eyes, ears, arms, hands, and also a heart and a soul; thus also a Spirit, which in the Word is called “the Spirit of God,” “the Spirit of Jehovah,” “the Spirit of His mouth,” “the Spirit of holiness,” or “the Holy Spirit.”  That by the “Spirit” is meant the Divine truth that proceeds from the Lord, is evident from many passages in the Word. The reason why the Divine truth that proceeds from the Lord is signified by “the Spirit of God,” is that the whole life of man is thence, and those have heavenly life who receive this Divine truth in faith and love.  That this is “the Spirit of God,” the Lord Himself teaches in John:--

The words that I speak to you are spirit, and are life (John 6:63);

“the words which the Lord spake” are Divine truths.

[14] Again:--

Jesus cried with a great voice, saying, If anyone thirst, let him come unto Me, and drink. Whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water. This said He of the Spirit, which they that believe in Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39);

that by “the Spirit which they that believe in the Lord were to receive” is meant the life which is from the Lord, and which is the life of faith and of love, is plain from the details of this passage; for “thirsting and drinking” signify a longing to know and perceive truth; “streams of living water which shall flow from the belly” denote truths Divine. From this it is evident that “the Spirit which they should receive,” which is also called “the Holy Spirit,” denotes life from the Divine truth which proceeds from the Lord, which life is called “the life of faith and of love,” and is the very spiritual and celestial life with man.  The reason why it is said that “the Holy Spirit was not yet, because Jesus was not yet glorified,” is that while the Lord was in the world He Himself taught Divine truth; but when He was glorified, which was after the resurrection, He taught it through angels and spirits. This holy thing which proceeds from the Lord, and flows into man through angels and spirits, whether manifestly or not manifestly, is “the Holy Spirit” there mentioned; for it is the Divine truth that proceeds from the Lord that is called “holy” in the Word (n. 9680).

[15] From this it is that the Holy Spirit is called “the Spirit of Truth,” and that it is said that “He will lead into all truth;” and that “He shall not speak of Himself, but what things soever He shall hear from the Lord;” and that “He shall receive from the Lord the things that He will proclaim” (John 16:13, 14); and also that when the Lord departed from the disciples, “He breathed into them, and said, Receive ye the Holy Spirit” (John 20:21, 22).  The respiration signifies the life of faith (n. 9229, 9281); consequently the inspiration [or breathing] of the Lord signifies a capability imparted to men to perceive Divine truths, and thus to receive the life of faith; whence also comes the word “spirit” from “blowing” and from “wind,” because from the respiration; and therefore spirit is sometimes called “wind.”  That the respiration of the lungs corresponds to the life of faith, and the beating of the heart to the life of love, see n. 3883-3896, 9300, 9495).

[16] The like is signified by “inspiration” (or “breathing into”) in the book of Genesis:--

And Jehovah breathed into man’s nostrils the soul of lives (Gen. 2:7).

From this the Lord is called “the spirit of our nostrils” (Lam.  4:20).  And as Divine truth consumes and vastates the evil, it is said in the following passages:--

The foundations of the world were revealed at the blast of the spirit of Thy nostrils (Ps. 18:15).

By the breath of God they perish, and by the spirit of His nostrils are they consumed (Job 4:9).

By the word of Jehovah were the heavens made, and all the army of them by the spirit of His mouth (Ps. 33:6);

“the word of Jehovah” denotes Divine truth; in like manner “the spirit of His mouth.” That this denotes the Lord is evident in John:--

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him. And the Word was made flesh, and dwelt among us (John 1:1, 3, 14).

[17] That Divine truth, from which is the heavenly life of man, is signified by “the Holy Spirit,” is plain also from the following passages.  In Isaiah

There shall go forth a rod out of the stem of Jesse; and the spirit of Jehovah shall rest upon Him, the spirit of wisdom and intelligence, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah (Isa. 11:1, 2);

these words are said of the Lord, in whom Divine truth, consequently Divine wisdom and intelligence, are called “the Spirit of Jehovah;” and this Spirit is called “the spirit of wisdom and intelligence, of counsel, of might, and of knowledge.”  Again:--

I have put My spirit upon Him; He shall bring forth judgment to the nations (Isa. 42:1);

speaking here also of the Lord; “the Spirit of Jehovah upon Him,” denotes Divine truth, consequently Divine wisdom and intelligence. Divine truth is also called “judgment” (n. 2235).

[18] Again:--

When the enemy shall come as a pent-up stream, the spirit of Jehovah shall lift up a standard against him (Isa. 59:19).

The spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach glad tidings to the poor (Isa. 61:1);

speaking here also of the Lord; the Divine truth which was in the Lord while He was in the world, and which He Himself then was, is “the Spirit of Jehovah.”

[19] That “the Spirit of Jehovah” denotes Divine truth, and that the man who receives it has heavenly life therefrom is still more evident from the following passages.  In Isaiah:--

Until the spirit be poured upon you from on high, then shall the wilderness become a fruitful field; then judgment shall dwell in the wilderness (Isa. 32:15, 16);

the subject here treated of is regeneration; “the spirit from on high” denotes life from the Divine; for “the wilderness becoming a fruitful field,” and “judgment dwelling in the wilderness,” signifies intelligence where there was none before, thus new life.

[20] In like manner in these passages:--

That ye may know that I will give My spirit in you, that ye may live (Ezek. 37:13, 14).

Then I will not hide My faces any more from them; for I will pour out My spirit upon the house of Israel (Ezek. 39:29).

I will pour out My spirit upon all flesh, and upon the manservants and upon the maidservants in those days will I pour out My spirit (Joel 2:28, 29).

I am full of might with the spirit of Jehovah, and with judgment and strength to declare to Jacob his transgression, and to Israel his sin (Micah 3:8).

The horses that go forth into the land of the north have quieted my spirit in the land of the north (Zech. 6:8).

I will pour waters upon him that is thirsty, and streams upon the dry land; I will pour out My spirit upon thy seed (Isa. 44:3).

That in these passages “the Spirit of Jehovah” denotes the Divine truth, and through this the life of faith and of love, is evident; that it flows in immediately from the Lord and also mediately from Him through spirits and angels, may be seen above (n. 9682).

[21] In like mann