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

Arcana Coelestia

Who is like Thee, O Jehovah, among the gods. That this signifies that all truth of good proceeds from the Divine Human of the Lord, is evident from the signification of "gods," as being truths (see n. 4402, 7268, 7873), here truths from good, because comparison is made with Jehovah, for it is said "who is like Thee, O Jehovah, among the gods?" (That "Jehovah" in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956.) That the Divine Human is here meant by "Jehovah," is because in this song the subject treated of is the salvation of those who had been of the spiritual church, by the coming of the Lord into the world, and by His Divine Human then (n. 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091, 7828, 7932 1/2, 8018, 8054). That by these words is signified that all the truth of good proceeds from the Divine Human of the Lord, is because truths can proceed from everybody; but the truths of good only from the Lord, consequently from those who are in good from the Lord. Truths separate from good are indeed thought and spoken by those who are in persuasive faith and nevertheless in a life of evil, and likewise by many others within the church; but these truths are not of good, thus do not proceed from the Lord, but from themselves. [2] That truths from good proceed from the Lord can be seen from the fact that the Lord is good itself, because He is love itself; from this proceeds truth, like light from the flame of the sun; and this truth is like the light in the time of spring and summer, which has heat in its bosom, and causes all things of the earth as it were to receive life; whereas the truth which is not from good is like the light in the time of winter, when all things of the earth die. That "gods" denote the truths of good, is because by "gods" in a good sense are meant the angels, who are called "gods" because they are substances or forms recipient of truth in which is good from the Lord. [3] Angels, and consequently the truths of good which are from the Lord, are also meant by "gods" in the following passages: God standeth in the assembly of God, He shall judge in the midst of the gods, I said, Ye are gods, and all of you sons of the Most High (Ps. 82:1, 6); that the truths which proceed from the Lord are what are here meant by "gods," is evident from the fact that it is first said "the assembly of God," in the singular number; and afterward, "in the midst of the gods." (That "God" is mentioned in the Word where truth is treated of, see n. 2769, 2807, 2822, 3921, 4287, 4402, 7010; and that "God" in the supreme sense denotes the Divine truth proceeding from the Lord, n. 7268.) In the same: I will confess to Thee in my whole heart, before the gods will I sing psalms to Thee (Ps. 138:1). There is none like Thee among the gods, O Lord (Ps. 86:8). Jehovah is a great God, and a great King above all gods (Ps. 95:3). Thou, Jehovah, art high above all the earth; Thou art exalted exceedingly above all gods (Ps. 97:9). I know that Jehovah is great, and that our Lord is above all gods (Ps. 135:5). Therefore also Jehovah is called "Lord of lords and God of gods" (Deut. 10:17; Josh. 22:22; Ps. 136:2, 3). [4] That it is so often said that "Jehovah is above all gods," and that He is "God of gods," is because at that time many gods were worshiped, and the nations were distinguished by the gods whom they worshiped, and each nation believed that its own god was the supreme of all, and because from this the idea of a plurality of gods was seated in all minds, and it was disputed which of them was the greater, as can be sufficiently evident from the historicals of the Word in many passages; and this opinion was seated in the minds of the Jews above others, for which reason it is so often said in the Word that "Jehovah is greater than all gods," and that "He is King," and "God of gods." That this opinion concerning many gods was seated in the minds of the Jews above other nations, can be sufficiently evident from their frequent apostasy to the worship of other gods, of which frequently in the historic books of the Word (see Judges 2:10-13, 17, 19; 3:5-7, 8:27, 33; 10:6, 10, 13; 18:14, 17, 18, 20, 24, 31; 1 Sam. 7:3, 4; 8:8; 1 Kings 14:23, 24; 16:31-33; 18:20; 21:26; 22:53; 2 Kings 16:1, 10; 17:7, 15-17; 21:3-7, 21; 23:4, 5, 7, 8, 10-13; and elsewhere). [5] That nation was so demented that they confessed Jehovah solely with the mouth; but nevertheless at heart they acknowledged other gods, as can be clearly seen from the fact that after they had seen so many miracles in Egypt, and so many also afterward: the sea divided before them, and the army of Pharaoh immersed therein; the pillar of cloud and of fire continually appearing; the manna raining down daily from heaven; and the very presence of Jehovah with majesty and with terror so great upon Mount Sinai; and after they had uttered a confession that Jehovah alone is God, nevertheless after some weeks, merely because Moses delayed, they demanded for themselves molten gods to worship, and when these gods were made by Aaron, paid them divine worship by a feast, by burnt-offerings and sacrifices, and by dances. From this it can be seen that the worship of many gods clung to their hearts. That this nation was of such a character above every other nation in the whole earth, is also evident in Jeremiah: Hath a nation changed gods? and My people hath changed its glory for that which doth not profit. Be ye amazed, O heavens, at this, and shudder ye, be ye in exceeding trepidation: according to the number of thy cities were thy gods, O Judah (2:11, 12, 28). Moreover the native quality of that nation is such that above all other nations they adore external things, thus idols, and are unwilling to know anything whatever about internal things. For they are the most avaricious of all nations; and avarice such as theirs, which loves gold and silver for the sake of gold and silver, and not for the sake of any use, is an affection in the highest degree earthly, which drags down the mind wholly to the body, and immerses it therein, and so completely closes the interiors that it is utterly impossible for anything of faith and love from heaven to enter. From this it is evident how greatly those err who believe that that nation will be again chosen, or that the church of the Lord will again pass to them, all others being rejected; when yet it would be more easy to convert stones, rather than them, to faith in the Lord. It is believed that the church will again pass to them, because in the prophetics of the Word it is said in many passages that they are to return. But it is not known that in these passages, by "Judah," by "Jacob," and by "Israel," is not meant that nation, but those with whom is the church.

Who is like Thee, magnificent in holiness. That this signifies that from Him is all that is holy, is evident from the signification of "Who is like Thee in holiness?" as being that no one is so holy; but in the internal sense, that from Him is all that is holy, because He is holiness itself. By "holy" is meant the Divine truth proceeding from the Lord; this is called "holy," and is also meant by the "Holy Spirit," which is for this reason called "the Spirit of truth" (John 14:16, 17; 15:26, 27; 16:13), and is said "to be sent by the Lord" (John 15:26, 27); and it is said that "He shall receive from the Lord that which He will proclaim" (John 16:15). As "holiness" is predicated of the Divine truth which proceeds from the Lord, therefore the angels are called "holy," because they receive it (Matt. 25:31; Mark 8:38; Luke 9:26), and also the prophets, especially the Word, which is truth Divine itself. Moreover from the Divine truth which is Himself, because from Himself, the Lord is called "the Holy One of Israel," "the Holy One of Jacob," and "the Holy thing of God."

To be revered with praises. That this signifies that to Him alone belong glory and thanksgiving, is evident from the signification of "to be revered with praises," when said of Jehovah, as being that He is to be celebrated and worshiped, thus that to Him alone belong glory and thanksgiving.

Doing what is wonderful. That this signifies that from Him are all the means by which is power, is evident from the signification of "wonders" and "miracles," as being means of Divine power (see n. 6910). That "wonders" denote means of Divine power, is because by them men were brought to believe that Jehovah was the supreme of the gods, nay, that there was no God besides Him, consequently that He alone was to be worshiped; and they who were in this truth were afterward introduced into the truths of the worship of Him, which truths are means of power; for in the spiritual sense all power is in truths from the Divine (see n. 3091, 6344, 6423, 6948, 8200). Power in the spiritual sense is to put to flight and cast out from oneself the infernal crew, which is effected solely by means of truths. From this then it is that by "doing what is wonderful" is signified that from the Lord are all the means through which is power. The means of Divine power are also signified by "wonders" in David: Sing ye to Jehovah, sing psalms to Him, meditate ye in all His wonders, glory ye in the name of His holiness, seek ye Jehovah, and His strength, seek ye His faces continually, make mention of His wonders, His prodigies, and the judgments of His mouth (Ps. 105:2-5). That all power is in the truths which are of faith from the Lord, is clear from the Lord's words to Peter: I say to thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it; and I will give thee the keys of the kingdom of the heavens (Matt. 16:18, 19); where by Peter is represented faith; and by "rock" in the Word is signified faith; and by "key" is meant power (see the preface to Gen. 22, and also n. 4738e, 6344e).

Thou stretchedst out Thy right hand. That this signifies that the rule of power over all things thence appeared, is evident from the signification of "stretching out," as being predicated of the rule of power, and when said of Jehovah, as being predicated of omnipotence (on which see n. 7673); and from the signification of the "right hand," as being Divine power (of which above n. 8281). That it denotes which thence appeared, namely, the rule of power over all things, is evident from what now follows, that "the earth swallowed them," by which is signified that from the mere presence of the Lord they had damnation, or hell.

The earth swallowed them. That this signifies that by virtue of mere presence they had damnation and hell, is evident from the signification of "to be swallowed by the earth," as being damnation and hell; for by this swallowing is signified a falling down, or casting down, into hell; moreover hell is deep down below, because it is very far from the sun of heaven, which is the Lord, and there is what is Most High. Removals from thence are according to the qualities and quantities of evils and the derivative falsities. Hence it is that heaven appears above, and hell beneath. Moreover the place where they are who are in falsities from evil, consequently in damnation, appears like a desert land, which is called "the damned land," under which are cast down those who are cast into hell (n. 7418). That this takes place by virtue of the mere presence of the Lord, see n. 8265. From this then it is that by "the earth swallowed them," is signified damnation and hell, as is clear in Moses: Moses said unto the assembly of Korah, Dathan, and Abiram, If Jehovah create a creation, and the earth open its mouth, and swallow them, and all that appertains to them, that they go down alive into hell, ye shall know that these men have provoked Jehovah. And the earth that was under them was sundered, and the earth opened its mouth, and swallowed them, and they, and all that appertained to them, went down alive into hell (Num. 16:30-33).

In Thy mercy Thou hast led this people. That this signifies the Divine influx with those who had abstained from evils, and so had received good, is evident from the signification of "to lead in mercy," as being to receive the Divine; and because those receive the Divine who abstain from evils, the Divine influx with them is signified. With regard to mercy from the Lord the case is this. The mercy of the Lord is perpetual with every man, for the Lord wills to save all men, whoever they are; but this mercy cannot flow in until evils have been removed, for evils and the derivative falsities stand opposed, and prevent it. But as soon as evils are removed, mercy flows in, that is, good from mercy from the Lord, which good is charity and faith. From this it can be seen that the mercy of the Lord is universal, that is, toward all, and that it is also special toward those who abstain from evils. Man can abstain from evils from himself; but he cannot receive good from himself. That man can abstain from evils from himself is because the Lord continually inflows into the will of man with this endeavor, and thereby puts in his freedom to desist from evils, as also to apply himself to good. The Lord also gives him the faculty of understanding truth, but that he does not understand is because he does not wish to understand, and this on account of the evil that is of the life; for falsity defends evil, and truth condemns it. Hence it is that a man cannot be presented with spiritual good by the Lord, thus cannot be led through mercy, unless he desists from evils.

That Thou hast redeemed. That this signifies whom He liberated from hell, is evident from the signification of "to redeem," as being to liberate from hell (see n. 7205, 7445).

Thou hast conducted them in Thy strength to the habitation of Thy holiness. That this signifies that the Divine power of the Lord raised them to heaven into the Divine there, is evident from the signification of "to conduct in strength," when said of elevation into heaven by the Lord, as being to raise by virtue of Divine power (that "strength" denotes power, is evident); and from the signification of "the habitation of holiness," as being heaven where the Divine is; for "holiness" is predicated of the Divine truth which proceeds from the Lord (n. 8302), and this Divine truth makes heaven. [2] That "the habitation of Jehovah," or of the Lord, denotes heaven, and also good-because in good there is heaven-is evident from the following passages: Look Thou from the habitation of Thy holiness out of heaven, and bless Thy people Israel (Deut. 26:15). Look Thou forth from heaven, and see, from the habitation of Thy holiness and of Thy comeliness (Isa. 63:15). Shall I give sleep to mine eyes, until I find a place for Jehovah, habitations for the Strong One of Jacob? Lo, we heard of Him in Ephratah, we found Him in the fields of the forest, we will enter into His habitations (Ps. 132:4-7). [3] That the habitation of Jehovah, that is, of the Lord, is in good, is evident in these passages: Shout for joy, and be glad, O daughter of Zion; lo, I come, that I may dwell in the midst of thee. Many nations shall cleave to Jehovah in that day, and they shall be to Me for a people; for I will dwell in thee (Zech. 2:10, 11). I will set My sanctuary in the midst of them eternally, thus My habitation shall be with them (Ezek. 37:20, 27); "the sanctuary" denotes where is Divine truth in which is Divine good.

Verses 14-16. The peoples have heard, they have trembled, pain hath laid hold of the inhabitants of Philistia. Then were the chiefs of Edom dismayed, the mighty ones of Moab, terror hath laid hold of them, all the inhabitants of Canaan are melted. Fright and dread are fallen upon them; in the greatness of Thine arm they shall be destroyed as a stone, until Thy people shall pass over, O Jehovah, until shall pass over this people which Thou hast taken possession of. "The peoples have heard," signifies all who are in falsity from evil everywhere; "they have trembled," signifies terror; "pain hath laid hold of the inhabitants of Philistia," signifies despair of enlarging their dominion on the part of those who are in faith separate from good; "then were the chiefs of Edom dismayed," signifies the like with those who are in a life of evil from the love of self; "the mighty ones of Moab," signifies those who are in a life of falsity from this love; "terror hath laid hold of them," signifies that they have dared nothing; "all the inhabitants of Canaan are melted," signifies the like with those who had been of the church, and have adulterated goods, and falsified truths; "fright and dread are fallen upon them," signifies that they are without any hope of domination; "in the greatness of Thine arm," signifies by virtue of omnipotence; "they shall be destroyed as a stone," signifies a falling down like a weight; "until Thy people shall pass over," signifies that thus without danger of infestation all shall be saved who are capable of receiving the truth of good and the good of truth; "until shall pass over this people," signifies that thus shall be saved those of the church who are in truth and good; "which Thou hast taken possession of," signifies who have thus become the Lord's.

The peoples have heard. That this signifies all who are in falsity from evil everywhere, is evident from the signification of "peoples," as being those who are in truths from good, and in the opposite sense those who are in falsities from evil (see n. 1259, 1260, 3295, 3581, 4619). It is said "in falsities from evil," to distinguish them from those who are in falsities and yet in good. In falsities and at the same time in good are, within the church, those who are in heresies and in a life of good; and, without the church, all who are in good. But with these, falsities do not condemn, unless they are such falsities as are opposed to good, and destroy the very life of good. But the falsities which are not opposed to good are indeed in themselves falsities, but relatively to the good of life, to which they are not opposed, they almost put off the quality of falsity, which is done through application to good. For such falsities can be applied to good, and they can be applied to evil. If they are applied to good, they become mild; but if to evil, they become hard; for falsities can be applied to good equally as truths can be applied to evil, for all truths whatever are falsified through applications to evil. Take as an example that faith alone saves. In itself this is a falsity, especially with the evil, who thus shut out the good of charity as contributing nothing at all to salvation. But this falsity becomes mild with those who are in the good of life, for they apply it to good, saying that faith alone saves, but that it is not faith except together with its fruit, consequently except where good is. So in all other cases. [2] In what now follows, all those are treated of who had been in falsities from evil, and in evil from falsities, and who were cast into hell when the Lord came into the world. For there are very many kinds of evil, and consequently also of falsity, because every kind of evil has its falsity adjoined to it. For falsity is produced from evil, and is evil in form, just as the understanding with man is the form of his will; because the will shows itself in the light through what is of the understanding, and effigies and forms itself, and presents itself by means of images, and these by means of ideas, and these again by means of words. These things have been said that it may be known that there are many kinds of evil and of the derivative falsity. These were first described under the name of "the Egyptians;" and now in these verses under the name of "the inhabitants of Philistia," under the name of "the leaders of Edom," "the mighty ones of Moab," and "the inhabitants of Canaan," of all of whom it is said that consternation and terror had taken possession of them, because they had heard that those who were in faith separate from charity and in a life of evil, who were signified by "the Egyptians," had been cast into hell, and that they in like manner were to be cast down into hell, in order that those who were in truth and good might pass through safe and unhurt, and be brought to heaven. This last is signified by the words of the following verses (16, 17): "fright and dread are fallen upon them, in the greatness of Thine arm they shall be destroyed as a stone, until Thy people shall pass over, O Jehovah, until shall pass over this people which Thou hast taken possession of; Thou shall bring them in, and plant them in the mountain of Thine inheritance, the place of Thy dwelling."

They have trembled. That this signifies terror, is evident without explication.

Pain hath laid hold of the inhabitants of Philistia. That this signifies despair of enlarging their dominion on the part of those who are in faith separate from good, is evident from the signification of "pain," as being despair on account of their being no longer able to enlarge their dominion (of which below); and from the signification of "the inhabitants of Philistia," as being those who are in faith alone separate from the good of charity (n. 1197, 1198, 3412, 3413, 8093, 8096, 8099). They are distinguished from the Egyptians in the fact that they shut out the goods of charity, believing that man is saved through faith without these goods. From this foremost of their doctrine many errors are born; as that salvation is of mercy howsoever the man has lived; that through faith all sins and evils are washed away; and that thus the man marches along justified; also that salvation can be effected in a moment, even in the last hour of death, through the trust of faith; consequently that it is not the affection of celestial love that makes heaven with a man. These are "Philistines," and they were called "the uncircumcised" by reason of the evils of the love of self and of the world, in which is their life. [2] That "pain" here denotes despair, is because utmost pain is meant, such as is that of women in travail. Moreover in the original tongue the word signifies such pain. Despair or utmost pain is also described in the Word by "the pain of a woman in travail," as in these passages: The kings gathered themselves together, terror seized them, pain as of a woman in travail (Ps. 48:4, 6). O dweller in Lebanon, having a nest in the cedars, how much of grace shalt thou find when pains come to thee, the pain as of a woman in travail? (Jer. 22:23). The king of Babylon hath heard the fame of them, and his hands became slack, distress took hold of him, pain as of a woman in travail (Jer. 50:43). The day of Jehovah is near, as a devastation from Shaddai, therefore all hands are slackened, and every heart of man melteth, and they are terrified, the gripes and pains take hold of them, they are in travail as a woman bringing forth (Isa. 13:6-8). [3] Behold a people cometh forth from the land of the north, and a great nation shall be stirred up from the sides of the earth, they lay hold on bow and spear, he is cruel and shall not have compassion, their voice resoundeth like the sea, and they ride upon horses; he is prepared as a man for war, against thee O daughter of Zion, we have heard the fame thereof, our hands have slackened, distress hath taken hold of us, pain as of a woman in travail (Jer. 6:22-24); the vastation of truth with those who are in evil is here treated of; "a people from the land of the north" denotes those who are in falsities from evil; "a great nation from the sides of the earth" denotes those who are in evils utterly opposed to good; "they lay hold on bow and spear" denotes that they fight from false doctrine; "their voice resoundeth like the sea" denotes the derivative reasoning; "they ride upon horses" denotes argumentation as if from what is of the understanding; "he is prepared as a man for war" denotes the cupidity of assaulting truth; "the daughter of Zion" denotes the church where good is; "distress hath taken hold" denotes pain because truths are being infested; "pain as of a woman in travail" denotes despair because good is being injured. From this it is evident that by "pain" is here signified despair on account of the injuring of good. [4] That "pain hath laid hold of the inhabitants of Philistia" denotes despair, or no hope of enlarging their dominion, is because the Philistines, that is, those who establish salvation by faith alone without the goods of charity, in the other life continually aspire to dominion, by fighting against others; and this so long as they are not yet devastated as to the memory-knowledge of the knowledges of faith. For in the other life everyone retains the principles of his faith which he had in the life of the body, and no others change them into truths than those who have been in the good of life; for good longs for truth, and receives it willingly, because it is homogeneous. But they who have been in evil of life do not change them (they are as it were hard), and they even reject truths and are also in obscurity, so that they cannot even see them: they see only such things as confirm their own principles, and not the least of what is opposed to these. Such also believe that they are the most intelligent of all; but they know nothing except how to reason from an assumed principle; and therefore it is these who most assault charity, consequently who desire to have dominion. For they who are in charity are humble, and desire to serve all, as being the lowest; whereas they who are in faith without charity are lofty, and desire to be served by all, as being the highest ones; and therefore they make heaven consist in the glory of having dominion, and because they believe themselves to be more intelligent than all others, they suppose that they will be archangels, and thus that many others will serve them; and also, according to the words in Daniel, that "the intelligent shall shine as the brightness of the expanse, and they that turn many to righteousness, as the stars forever and to eternity" (12:3). But instead of brightness these have darkness.

Then were the chiefs of Edom dismayed. That this signifies the like with those who are in a life of evil from the love of self, is evident from the signification of "the chiefs," as being the principal ones, thus all and each (of which below); and from the representation of Edom, as being those who from the evil of the love of self readily learn falsities and reject truths, and in the sense abstracted from person, as being the evil of the love of self to which falsity is adjoined and from which truth is rejected, thus also those who are in a life of evil from this love, namely, from the love of self. As regards these "chiefs," by them are signified the principal ones; in the sense abstracted from person, the principal things, thus all things and each; for when "the chiefs" are mentioned, general things are signified, under which are the rest, or the principal things; as for instance the "tertian captains" (n. 8150, 8276); and they are predicated of good, and in the opposite sense of evil; while by "princes" are also signified general things under which are the rest, or primary things (n. 1482, 2089, 5044), but these are predicated of truth. [2] Be it known that in the Word there are words that belong to the class of spiritual things, and words that belong to the class of celestial things; that is, there are those which express such things as belong to truth or faith, and those which express such things as belong to good or love. There are also words which are predicated of both. He who knows these things can know from the first view or reading of the Word, especially in its original tongue, where in the internal sense it treats of such things as are of truth, or of such things as are of good. The case is so with the signification of "princes," and of "chiefs;" "princes" signify primary things, and are predicated of the truths of faith; but "chiefs" signify principal things, and are predicated of the good of love. In the opposite sense, "princes" are predicated of the falsities of faith, and "chiefs" of the evils of love. [3] From this it is that those who reigned in Edom were called "chiefs" (Gen. 36:15-21, 29, 30, 40-43). The reason is that by "Edom" was signified the good of celestial love, and in the opposite sense the evil of the love of self; but with the sons of Ishmael, those who presided over the rest were not called "chiefs," but "princes" (Gen. 25:16), because by "Ishmael" were signified those who are in truth (n. 3263, 3268, 4747). For this reason also those were called "princes" who presided in Israel (Num. 7:2, 10, 18, 24, 30, 36, 42, 48, 54), for by Israel were represented those who are in the truth and good of faith. But those who presided over Judah were called "chiefs," because by Judah were represented those who are in the good of love, as in Zechariah: Let him be as a chief in Judah (9:7). The chiefs of Judah shall say in their heart, I will confirm to me the inhabitants of Jerusalem in Jehovah Zebaoth their God; in that day I will make the chiefs of Judah like a furnace of fire in pieces of wood (12:5, 6).

The mighty ones of Moab. That this signifies those who are in the life of falsity from this love, is evident from the signification of "mighty ones," as being things that reign and prevail; and from the representation of Moab, as being those who are in natural good and suffer themselves to be easily led astray (see n. 2468), thus who are in a consequent life of falsity; for they who are in natural good, and not in good from the truth of faith, thus not in spiritual good, suffer themselves to be led away to believe any falsities whatever, thus to live according to them. They are led away from truths to falsities especially by those things which favor their loves. These are they who are meant by "Moab." (That they who are in natural good, and not in spiritual good, cannot possibly be led by any influx from heaven, see n. 3470, 3471, 3518, 4988, 4992, 5032, 6208, 7197, 8002.) The word by which "the mighty ones" are expressed in the original tongue, is predicated of those who are in truth from good, and in the opposite sense, of those who are in falsity from evil; in this latter sense is this word in Ezek. 31:11, and 2 Kings 24:15.

Terror hath laid hold of them. That this signifies that they have dared nothing, is evident from the signification of "to be laid hold of by terror," as being to dare nothing, for with those who are in terror the blood grows cold and rushes into the veins; the circulation stops; thence the sinews become flaccid; and the strength fails, so that they dare nothing.

All the inhabitants of Canaan are melted. That this signifies the like with those who are of the church and have adulterated goods, and falsified truths, is evident from the signification of "the inhabitants of Canaan," as being those who are of the church, and as being those there who have adulterated goods, and falsified truths. That by "the inhabitants of Canaan" are signified those who are of the church, is because the church of the Lord had been in the land of Canaan from the most ancient times (see n. 3686, 4447, 4454, 4516, 4517, 5136, 6516). Moreover that they are signified who have adulterated goods and falsified truths, is because by the nations there, whom the sons of Israel were to drive out, are represented evils, and likewise falsities, of faith (see n. 8054), and this because these nations had previously been of the church.

Fright and dread have fallen upon them. That this signifies that they are without any hope of domination, is evident from the signification of "fright and dread," when said of those who are in the love of self and in the consequent falsities and evils, who are signified by "the chiefs of Edom and the mighty ones of Moab," as being that they are without hope of domination; for they who are in the evil of the love of self continually desire to domineer, but when terror falls upon them on account of a victorious enemy, then the hope of domineering falls. [2] Be it known that evils are from a double origin; namely, from the love of self, and from the love of the world. They who are in evils from the love of self, love themselves only, and despise all others except those who make one with themselves, in loving whom they do not love them, but themselves, because they see themselves in them. The evils from this origin are the worst of all; for they who are in them not only despise all others in comparison with themselves, but also pursue them with invectives, and bear hatred toward them for slight cause, and then breathe their destruction. In this way revenge and cruelty become the delight of their life. They who are in the evil of this love are at a depth in hell according to the quality and amount of this love. [3] But they who are in evil from the love of the world also hold their neighbor in slight estimation, and esteem him solely by reason of his wealth; thus they esteem his riches, not him. These desire to possess all that belongs to their neighbor, and when they are in this cupidity, they are then devoid of all charity and mercy; for to deprive their neighbor of his goods is the delight of their life, especially of those who are sordidly avaricious, that is, who love gold and silver for the sake of gold and silver, but not for the sake of any use from them. Those with whom the evil of this love has dominion are also in the hells, but not in hells so deep as are they who are in the evil of the love of self. Besides these two origins of evil there is also a third, which is to do evil from the principles of a false religion; but this evil has a bad character with those who are in the love of self and of the world; but not with those who are in love toward the neighbor and to their God; for the end is good, and the end qualifies all the rest (see n. 8311).

In the greatness of Thine arm. That this signifies by virtue of omnipotence, is evident from the signification of "arm," as being power (see n. 878, 4931-4937), and when said of the Divine, as being omnipotence.

They shall be destroyed as a stone. That this signifies a falling down like a weight, is evident from what was unfolded above (n. 8279, 8298).

Until Thy people shall pass over. That this signifies that thus without danger of infestation all shall be saved who are capable of receiving the truth of good and the good of truth, is evident from the signification of "passing over," as being to be saved without danger of infestation; for when they who are in falsities from evil, and have infested, are cast into hell, and are removed, then there are none who obstruct by injecting falsities and evils, and who thus prevent the reception of good and truth from the Lord. This is what is here signified by "passing over." For so long as the evil were not cast into hell, scarcely any could "pass over," that is, be saved; for the evil then continually excited evils and falsities with those who were coming into the other life, and thus withheld them from good and truth. In order therefore that those who were in good and truth might be liberated from such infesters, the Lord came into the world; and when He was in the world, then by means of continual temptations admitted into Himself, and by means of continual victories therein, He subjugated all such spirits, and afterward by His presence caused them to be cast into hell, where being taken possession of by their own evils and falsities, they might be kept bound to eternity. [2] By "people" are here meant those who are in the capacity of receiving the truth of good and the good of truth, for "people" in general signifies those who are in the truth and good of faith (n. 1259, 1260, 3295, 3581, 4619); here, it signifies Israel, that is, those who are of the spiritual church, or what is the same, who are in the truth of good and the good of truth (n. 7957, 8234). It is said "in the capacity of receiving the truth of good and the good of truth," because no others are in this capacity than those who have lived a life of charity. This life gives this capacity. Hugely do those err who believe that faith without charity can confer this quality; for faith without charity is hard and resistant, and rejects all the influx from the Lord; but charity with faith is yielding and gentle and receives the influx. From this it is that charity gives this capacity, but not faith without charity; and as charity gives this capacity, it is this also which saves; for they who are saved are not saved through charity from themselves, but through charity from the Lord, consequently through the capacity of receiving it.

Until shall pass over this people. That this signifies that thus shall be saved those of the church who are in truth and good, is evident from what has been unfolded just above.

Which Thou hast taken possession of. That this signifies who have thus become the Lord's, is evident from the signification of "to take possession of," as being to be His. Here, because it treats of those who are in truth and good, to save whom the Lord came into the world, it is they who are signified, as being the Lord's. Elsewhere they are called "the redeemed," as in Isaiah: Art thou not it that hath dried up the sea, the waters of the great abyss, that made the depths of the sea a way for the redeemed to pass over? thus the redeemed of Jehovah shall return (51:10, 11).

Verses 17-19. Thou shalt bring them in, Thou shalt plant them in the mountain of Thine inheritance, in the place Thou hast wrought for Thee to dwell, O Jehovah, the sanctuary, O Lord, Thy hands have prepared. Jehovah shall reign forever and to eternity. Because Pharaoh came with his chariot and with his horsemen into the sea, and Jehovah brought back the waters of the sea upon them; and the sons of Israel went on the dry through the midst of the sea. "Thou shalt bring them in," signifies elevation; "and plant them," signifies regeneration continually; "in the mountain of Thine inheritance" signifies heaven where is the good of charity; "the place for Thee to dwell in" signifies where the Lord is; "which Thou hast wrought, O Jehovah" signifies that it was from the Lord alone; "the sanctuary, O Lord, Thy hands have prepared, "signifies heaven where are they who are in the truth of faith from the Lord; "Jehovah shall reign forever and to eternity," signifies that the Lord alone is Lord of heaven and earth; "because the horse of Pharaoh came with his chariot and with his horsemen," signifies all falsities from a perverted intellectual with those who had been in faith separate and in a life of evil; "into the sea," signifies damnation; "and Jehovah brought back the waters of the sea upon them," signifies that the falsities from evils, which they intended for the good, returned upon themselves, by reason of the presence of the Lord with those who were in good; "and the sons of Israel went on the dry through the midst of the sea," signifies that they who were in the good of truth and in the truth of good passed safely through the region of that hell.

Thou shalt bring them in. That this signifies elevation, is evident from the signification of "bringing in," when to heaven, as being elevation. It is said "elevation," because before the outward sight of spirits heaven is on high, and before the inner sight, such as is that of the angels, heaven is within; for everything internal in the other life is presented representatively as above, and everything external as beneath, consequently heaven appears above, and hell beneath (n. 2148, 3084, 4599, 5146); for it is states of truth and of good, and in the opposite sense, states of falsity and of evil, which are represented in the other life by means of heights and depths; in a word, which are represented by means of distances and places (n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381). [2] From this experience alone it can be concluded with what difficulty the natural man apprehends spiritual things, consequently those things which are of heaven. What natural man can comprehend that there are no spaces and times in heaven; but instead thereof states; namely, states of good, or states of being, instead of spaces; and states of truth, or states of coming-forth, instead of times? Will not the merely natural man believe that there is absolute emptiness and nothingness where there are no time and space? From this it is evident that if the natural man concludes in himself that nothing is to be believed except what he apprehends, he then casts himself into enormous errors. As the case is with spaces and times, so also it is with many other things; as for example, the natural man must needs fall into phantasy about the Divine, when he thinks from time about what the Divine was doing before the creation of the world, that is, what It had done from eternity till then; nor can he be extricated from this knot until the ideas of time and of space are removed. When the angels think about this eternity, they never think about it from time, but from state. [3] In the other life there appear two statues, partly of flesh and partly of stone, placed at the boundary of the created universe, in front toward the left; and it is said of them that they swallow those who think about what the Divine was doing from eternity until It created the world. This swallowing represents that as the man cannot think except from space and time, he cannot from himself extricate himself therefrom; but he can do so from the Divine, which is effected either by the dispersal of this thought, or by the removal of the ideas of time.

And plant them. That this signifies regeneration continually, is evident from the signification of "planting," as being to regenerate, for regeneration is circumstanced like planting. For when a tree is planted, it grows into branches, leaves, and fruits, and from the seeds of the fruits it grows into new trees; and so on. Similar is the case with regeneration in man, and therefore in the Word a man is also compared to a tree, and a regenerate man to a garden or paradise; the truths of faith with him are compared to the leaves, and the goods of charity to the fruits, the seeds from which come new trees to the truths which are from good, or what is the same, to the faith which is from charity. It is said "regeneration continually," because regeneration begins in a man, but never ceases, being continually perfected, not only while he lives in the world, but also in the other life to eternity; and yet it can never arrive at any such perfection that it can be compared to the Divine.

In the mountain of Thine inheritance. That this signifies heaven where is the good of charity, is evident from the signification of "the mountain of Thine inheritance," as being heaven; for by "mountain" is signified the good of love (see n. 795, 796, 2722, 4210, 6435), and by "inheritance" the life of another, here of the Lord, thus the life of good and truth which is from the Lord, for they who are in this life are called "heirs of the kingdom" and "sons" (n. 2658, 2851, 3672, 7212). As these things are signified by "the mountain of inheritance," heaven also is signified; for heaven is heaven from the good of love, and is an inheritance to those who are the Lord's.

The place for Thee to dwell in. That this signifies where the Lord is, is evident from the signification of "place," as being state (of which just above, n. 8325), here a state of good from the Divine, because heaven is meant; and from the signification of "the habitation of Jehovah," or "the place for Thee to dwell in," as being where the Lord is. (That "to dwell" is predicated of good, see n. 2712, 3613; and that "the habitation of Jehovah" denotes good, and consequently heaven, n. 8269, 8309; that the Lord is "Jehovah" in the Word, see above, n. 8261.) Frequent mention is made of the Father who is in the heavens, and there is then meant the Divine in heaven, thus the Good from which is heaven. Regarded in Itself the Divine is above the heavens; but the Divine in the heavens is the Good that is in the Truth that proceeds from the Divine. This is meant by "the Father in the heavens," as in Matthew: That ye may be sons of the Father who is in the heavens: that ye may be perfect, as your Father who is in the heavens is perfect Our Father who art in the heavens, hallowed be Thy name (6:9). He that doeth the will of the Father who is in the heavens (7:21). (And also 10:32, 33; 16:17; 18:10, 14, 19.) The Divine that is in the heavens is the Good which is in the Divine Truth that proceeds from the Lord; but the Divine above the heavens is the Divine Good Itself. By "a place for Thee to dwell in" is signified heaven where is the Divine truth that proceeds from the Lord, for this makes heaven. How the case is with the Divine truth that proceeds from the Lord, that it is in heaven good, may be illustrated by comparison with the sun, and with the light that is from the sun. In the sun is fire, but from the sun proceeds light, which light has within itself heat, from which gardens sprout forth, and become like paradises. The very fire of the sun does not pass to the earth (for it would burn up and consume all things), but the light wherein is heat from the fire of the sun. In the spiritual sense this light is the Divine Truth; the heat is the good in the Truth from the Divine Good; and the resultant paradise is heaven.

Which Thou hast wrought, O Jehovah. That this signifies that it was from the Lord alone, is evident from the signification of "working" when said of regeneration and heaven, as being that it is from the Lord alone; for everything of regeneration, and everything of heaven are from the Lord.

The sanctuary, O Lord, which thy hands have prepared. That this signifies heaven where are they who are in the truth of faith from the Lord, is evident from the signification of "the sanctuary," as being heaven where is the truth of faith (of which below); and from the signification of "Thy hands have prepared," as being that which is from the Lord. It is said of the sanctuary that "Thy hands have prepared it," because the "hands" are predicated of truth, and signify power. (That the "hands" are predicated of truth, see n. 3091, 8281; and also that they denote power, n. 878, 3387, 4931-4937, 5327, 5328, 6292, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069, 8153, 8281; in like manner that "sanctuary" is predicated of truth, n. 8302.) But the words which precede, as "the place for Thee to dwell in," and "which Thou hast wrought O Jehovah," are predicated of good, because they relate to "the mountain of inheritance," by which is signified heaven wherein is the good of charity (n. 8327). (That there are words which in the Word are predicated of good, and words which are predicated of truth, see n. 8314.) [2] What is meant by the heaven in which is the good of charity, which is signified by "the mountain of inheritance," and what by the heaven in which is the truth of faith, which is "the sanctuary," shall be briefly told. The heaven in which is the good of charity is that in which are the interior ones who belong to the Lord's spiritual kingdom; and the heaven in which is the truth of faith is that in which are the exterior ones who belong to this kingdom. They who are interior are in charity itself and in the derivative faith; but they who are exterior are those who are in faith, but not yet in charity. These latter do good from obedience, but the former from affection. From all this it is evident what is meant by the heaven in which is the good of charity, and what by the heaven in which is the truth of faith. [3] As regards the "sanctuary," it denotes in the supreme sense the truth of faith which is from the Lord, and consequently in the representative sense it denotes the Lord's spiritual kingdom, also the spiritual church, and from this a regenerated man who is a church, and thus in a sense abstracted from these it denotes the truth of faith, thus faith itself. (What "holy" denotes see above, n. 8302.) [4] From this then it is that heaven is called "the sanctuary" from the truth of faith which is from the Lord, as in David: Jehovah answer thee in the day of trouble, send thee help from the sanctuary, and sustain thee out of Zion (Ps. 20:1, 2); here "the sanctuary" denotes the heaven where is the truth of faith; "Zion" denotes the heaven where is the good of love. They have seen Thy goings, O God, the goings of my God, of my King, in the sanctuary; to be feared is God, out of Thy sanctuaries the God of Israel (Ps. 68:24, 35); "the sanctuary" denotes the heaven where is the truth of faith, consequently it is said "God," and not "Jehovah," and also "King;" because "God" is said where truth is treated of, and "Jehovah" where good is treated of (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268), and because "King" denotes truth (n. 1672, 1728, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148). [5] In the same: A people shall praise Jah, because He hath looked forth from the height of His sanctuary; from the heavens did Jehovah look upon the earth, to hear the groaning of the bound one, to open to the sons of death (Ps. 102:18-20); here also "sanctuary" denotes heaven as to the truth of faith. In the same: Praise ye God in His sanctuary; praise ye Him in the expanse of His strength (Ps. 150:1); "to praise in the sanctuary" denotes to do so from the truth of faith which is from the Lord; and "to praise in the expanse of His strength," denotes by virtue of the good of charity which is from the Lord.

Jehovah shall reign forever and to eternity. That this signifies that the Lord alone is the Lord of heaven and earth, is evident from the fact that of Jehovah, that is, of the Lord, it can be said that "He shall reign forever and to eternity;" and of the angels, that they shall indeed reign, but from the Lord; thus it is still the Lord alone who reigns through them. It was customary with the ancients who were of the church to say, "God reigns," also "God shall reign eternally," by which was signified that it is well with the church, because then good and truth from the Divine are there; in general by this was signified that Jehovah is the only God; and they who were instructed about the advent of the Lord, signified by it that the Lord is the only Lord of heaven and earth. As in the church among the ancients it was customary to say "God shall reign," therefore in David some Psalms are inscribed with the words "Jehovah shall reign" (see Ps. 93:1; 97:1; 99:1). And in these passages: Jehovah shall reign eternally, thy God, O Zion, unto generation and generation. Hallelujah! (Ps. 146:10). How delightful upon the mountains are the feet of Him that bringeth good tidings! that saith to Zion, Thy God shall reign! (Isa. 52:7); speaking of the Lord. In John: The kingdoms of the world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ages of ages (Rev. 11:15). I heard the voice of one saying, Hallelujah! for the Lord God reigneth (Rev. 19:6). From these passages also it is evident that these words were words of joy, whence the exclamation, "Hallelujah!" and therefore it is said, "How delightful are the feet of Him that bringeth good tidings, that saith, Thy God reigneth!" That the Lord is the Lord of heaven and earth is evident in Matthew: Jesus said unto the disciples, All power hath been given unto Me in heaven and on earth (28:18).

Because the horse of Pharaoh came with his chariot and with his horsemen. That this signifies all falsities from a perverted intellectual with those who had been in faith separate and in a life of evil, is evident from the signification of "the horse of Pharaoh," and also of "his chariot," and of "his horsemen," as being all falsities from a perverted intellectual (see n. 8146, 8148); and from the representation of Pharaoh and of the Egyptians, as being those who are in faith separate from charity and in a life of evil (n. 7926, 8148).

Into the sea. That this signifies damnation, is evident from the signification of "the sea Suph," as being hell (n. 8099, 8137, 8138); here damnation, because it is said that they "came into the sea," and afterward that "Jehovah brought back the waters of the sea upon them," by which is signified that they sank down into hell, for they come into damnation before they come into hell.

And Jehovah brought back the waters of the sea upon them. That this signifies that the falsities from evils which they intended for the good returned upon themselves, by reason of the presence of the Lord with those who were in good, is evident from the signification of "Jehovah brought back the waters of the sea upon them," as being that the falsities of evil which they intended for the good returned upon themselves. That falsities from evil are gathered together into a one, and are poured into those who are in evil, and that they are surrounded by them, see n. 8146: That the falsities from evil which the evil intend for others, by virtue of a law of order return upon themselves, n. 8214, 8223, 8226; that environment by the falsities of evil is casting into hell, n. 8210, 8232; and that this is effected by the mere presence of the Lord with the good, when He is protecting them and is bestowing on them heaven and the joy of heaven, n. 8137, 8265.

And the sons of Israel went on the dry through the midst of the sea. That this signifies that they who were in the good of truth and in the truth of good passed safely through the region of that hell, is evident from what has been unfolded above (n. 8099, 8185).

Verses 20, 21. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels and with dances. And Miriam answered to them, Sing ye to Jehovah, because exalting He hath exalted; the horse and his rider hath He cast into the sea. "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand," signifies glorification of the Lord from the good of faith; "and all the women went out after her," signifies all the goods of truth; "with timbrels and with dances," signifies celebration from joy and gladness; "and Miriam answered to them," signifies what is reciprocal; "Sing ye to Jehovah," signifies that to the Lord alone belongs glory, "because exalting He hath exalted," signifies that He has manifested His Divine in the Human; "the horse and his rider hath He cast into the sea," signifies from the fact that by reason of His mere presence falsities of faith and evils of life have cast themselves into hell.

And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand. That this signifies glorification of the Lord from the good of faith, is evident from the representation of Miriam, as being the good of faith; for Moses represents the truth of faith which proceeds immediately from the Lord, thus internal truth; while Aaron represents the truth of faith which proceeds mediately from the Lord, thus external truth (see n. 7009, 7089, 7382); consequently "Miriam" denotes the good of faith which proceeds mediately from the Lord; for when men represent truth, their women represent good (n. 6014). As Miriam with the women represent external good, therefore it is added "the sister of Aaron," and it is not said "the sister of Moses." Moreover good and truth are circumstanced like sister and brother (n. 3160). But be it known that women represent good, and men truth, when the spiritual church is treated of; whereas women represent truth, and men good, when the celestial church is treated of (n. 4823). From the signification of "the prophetess," as being one who teaches (n. 2534, 7269), here who praises the Lord, or what is the same, glorifies Him from the good of faith, because she sang to Jehovah, as Moses and the men of Israel had done (that "to sing" denotes to glorify, see n. 8261, 8263, 8267); and from the signification of "taking a timbrel in the hand," as being to glorify from the good of faith, for a "timbrel" is predicated of spiritual good, or what is the same, of the good of faith (n. 4138). [2] Formerly in Divine worship many kinds of musical instruments were employed, but with much distinction. In general, by wind instruments were expressed affections of good, and by stringed instruments affections of truth, and this from the correspondence of every sounding thing with the affections. It is known that some natural affections are expressed by certain kinds of musical instruments, and others by certain other ones, and that when a fitting harmony joins in accord, they actually excite these affections. They who are skilled in music are aware of these things, and make an accordant use of them. The cause of this fact arises from the very nature of sound and of its accord with the affections. Men learned this at first, not from science and art, but from the hearing and its exquisite sense: from this it is clear that it does not come from any origin in the natural world, but from an origin in the spiritual world, and accordingly from the correspondence with things in the spiritual world of those things in the natural world which flow from order. Harmonious sound and its varieties correspond to states of joy and gladness in the spiritual world; and states of joy and gladness there arise from the affections, which in that world are affections of good and truth. From this then it can be seen that musical instruments correspond to the delights and pleasantnesses of spiritual and celestial affections, and that some instruments correspond to celestial affections, and some to spiritual affections (see what has been said and shown before on this subject, n. 418-420, 4138). [3] As regards the timbrel specifically, it corresponds to spiritual good, that is, to the good of truth. The reason is that the timbrel is not a stringed instrument, neither is it a wind instrument, but as it is made with a skin, it is as it were a continuous stringed instrument, and moreover its sound is graver and deeper than is the sound of stringed instruments. This can also be seen from the Word, where the "timbrel" is mentioned, as in Isaiah: The joy of the timbrels shall cease, the tumult of the joyous shall cease, the joy of the harp shall cease (24:8); "the joy of the timbrels" denotes the delights of the affections of the good of faith; "the joy of the harp," the delight of the affection of the truth of faith. In Jeremiah: Anew I will build thee, that thou shalt be built, O virgin of Israel; anew shalt thou adorn thy timbrels, and shalt go forth into the dance of them that play (31:4); "to adorn the timbrels" denotes to glorify God from spiritual good, for it treats of the spiritual church, which is the "virgin of Israel." [4] In like manner in Ezekiel: Thou hast been in Eden the garden of God, the work of thy timbrels and of thy pipes was in thee, in the day that thou wast created they were prepared (28:13); speaking of Tyre, by which are signified the knowledges of good and of truth, and by "timbrels and pipes" the affections of the former, and the joys of the latter. In David: They have seen Thy goings, O God, the goings of my God in the sanctuary. The singers went before, after them the players, in the midst of the virgins playing on timbrels (Ps. 68:24, 25). Shout to the God of Jacob, lift up a song, and give a timbrel, a pleasant harp with a psaltery (Ps. 81:1, 2). Sing to Jehovah a new song, let them praise His name in the dance, let them sing psalms to Him with timbrel and harp (Ps. 149:1, 3); here "to praise with timbrel" denotes to glorify from the delight of the affection of the good of faith; and "to praise with harp" denotes the pleasantness of the affection of the truth of faith. [5] In the same: Praise ye God with timbrel and dance, praise ye Him with stringed instruments and organ, praise Him with cymbals of sound, praise Him with cymbals of noise (Ps. 150:4, 5); "to praise with timbrel and dance" denotes from the good and truth of faith; "with stringed instruments and organ" denotes from truths and the good thence derived. As by correspondence all instruments signified the delights and pleasantnesses of spiritual and celestial affections, many of the Psalms of David have an inscription, and it is told how they are to be sung, as "upon Neginoth," "upon Nechiloth," "upon the Octave," "Shigajon," "Gitthith," "Muth-labben," "Sheminith," "Shoshannim," "Machalath."

And all the women went out after her. That this signifies all the goods of truth, is evident from the signification of "women," as being affections of good, when "men" denote affections of truth (of which just above, n. 8337).

With timbrels and with dances. That this signifies celebration from joy and gladness, is evident from the signification of "timbrel," as being predicated of the affection of spiritual good, or of the good of truth, and as signifying its delight or joy (of which just above, n. 8337); and from the signification of "dance," as being predicated of the affection of spiritual truth, and as signifying its pleasantness or gladness (of which below). In ancient times gladness of heart was attested not only by musical instruments and songs, but also by dances. For joys of the heart, or interior joys, burst forth in the body into various acts, as into songs, and also into dances. And as in ancient times the gladnesses which excelled all others were spiritual gladnesses, that is, were from the affections of spiritual loves, which were those of good and truth, therefore also it was then allowed to add dances to the songs and musical harmonies, and in these ways also to testify joy. It is from this that "dances" are mentioned in the Word, and by them are signified gladnesses of the affections of truth or of faith, from good or charity, as in these passages: Anew thou shalt adorn thy timbrels, and shalt go forth into the dance of the players. Their soul shall become as a watered garden, and they shall not grieve any more at all; then shall the virgin rejoice in the dance, and the young men and the old together (Jer. 31:4, 12, 13). The joy of our heart shall cease, our dance is turned into mourning (Lam. 5:15). Thou hast turned for me my mourning into dancing (Ps. 30:11). Let them praise His name in the dance, let them sing psalms to Him with timbrel and harp (Ps. 149:3; 150:4). That the Gentiles also in their divine worship played and danced, is evident in Exod. 32:6, 19. [2] Both "joy" and "gladness" are mentioned, because in the Word "joy" is predicated of good, and "gladness" of truth, consequently it is very often said in the Word "joy and gladness," both together, as in these passages: Behold joy and gladness, slaying oxen (Isa. 22:13). They shall obtain joy and gladness, and sadness and sighing shall flee away (Isa. 35:10). Joy and gladness shall be found in Zion, confession and the voice of singing (Isa. 51:3, 11). The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride (Jer. 33:11). The fast of the tenth month shall be to the house of Judah for joy and gladness (Zech. 8:19). Thou shalt make me to hear joy and gladness (Ps. 51:8). As in these passages "joy" is predicated of good, and "gladness" of truth, both are mentioned, otherwise one word would have sufficed. Such is the holy way of speaking that is in the Word, to the end that in every detail there may be the heavenly marriage, that is, the marriage of good and truth (n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 7945).

And Miriam answered to them. That this signifies what is reciprocal, is evident from the signification of "answering," when the glorification of the Lord by means of a song is treated of, as being what is reciprocal. In holy worship among the ancients it was also customary to sing by means of choirs, that there might be one or more to answer; by which was represented reciprocation and response, such as is that of the church from heaven, and of heaven from the Lord. Such is the signification in these passages: I will answer and I will sing to Him (Hos. 14:8); Then sang Israel this song; Rise up, O spring, answer ye upon it (Num. 21:17).

Sing ye to Jehovah. That this signifies that to the Lord alone belongs glory, is evident from what was unfolded above (n. 8263), where are the same words.

For exalting He hath exalted. That this signifies that He has manifested His Divine in the Human, is evident from what was unfolded above (n. 8264), where are the same words.

The horse and his rider hath He cast into the sea. That this signifies that by virtue of His mere presence the falsities of faith and evils of life cast themselves into hell, is evident from the signification of "horse" and of "rider," as being falsities from evil (see n. 8146, 8148); and from the signification of "casting into the sea," as being into hell (see n. 8099, 8137, 8138); that this was effected by virtue of the mere presence of the Lord, see n. 8137, 8265. It is said that falsities and evils "cast themselves" into hell, for the reason that it is the very falsities and evils that are cast into hell, and these draw with them those to whom they adhere. For through evil of life men become forms of falsities from evil, and therefore when the evils themselves with their falsities are cast down, the forms also to which they adhere are dragged down together with them; for falsities and evils are exhalations from the hells, and flow in with those who through evils of life have made their interiors forms of reception. (That everything of thought and of will flows in, good from heaven, and evil from hell, see n. 2886-2888, 4151, 4249, 5846, 6189, 6191, 6193, 6203, 6206, 6213, 6324, 6325, 7147, 7343.) Hence then it is that it is said that falsities of faith and evils of life cast themselves into hell; and therefore when the angels are thinking and speaking about the hells they think and speak of falsities and evils abstractedly from those who are there; for the angels always remove ideas of person, and remain in ideas of things (see n. 5225, 5287, 5434).

Verses 22-26. And Moses made Israel set out from the sea Suph, and they went out to the wilderness of Shur; and they went three days in the wilderness, and found no waters. And they came to Marah, and they could not drink the waters for bitterness, because they were bitter; therefore he called the name thereof Marah. And the people murmured against Moses, saying, What shall we drink? And he cried unto Jehovah, and Jehovah showed him a piece of wood, and he cast it to the waters, and the waters were made sweet. There He set for him a statute and a judgment, and there He tempted him. And He said, If hearing thou wilt hear the voice of Jehovah thy God, and wilt do what is right in His eyes, and wilt hearken to His commandments, and wilt keep all His statutes, all the disease that I have put on the Egyptians, I will not put upon thee, because I am Jehovah thy healer. "And Moses made Israel set out from the sea Suph," signifies what is successive according to the order of truth Divine after they had passed through a region of hell; "and they went out to the wilderness of Shur," signifies the state of temptation into which they were next brought; "and they went three days in the wilderness, and found no waters," signifies that truths failed, and at last wholly; "and they came to Marah," signifies a state of temptation; "and they could not drink the waters for bitterness, because they were bitter," signifies that truths appeared to them undelightful, because devoid of the affection of good; "therefore he called the name thereof Marah," signifies the state and quality of this temptation; "and the people murmured against Moses," signifies grief from the bitterness of the temptation; "saying, What shall we drink?" signifies that they could not endure truths, because they were undelightful by reason of no affection of them; "and he cried unto Jehovah," signifies supplication to the Lord from grief; "and Jehovah showed him a piece of wood," signifies that the Lord inspired good; "and he cast it into the waters," signifies with which He affected the truths; "and the waters were made sweet," signifies that from this truths were made delightful; "there He set for him a statute and a judgment," signifies the truth of order then revealed; "and there He tempted him," signifies in respect to temptations in general; "and He said," signifies instruction; "If hearing thou wilt hear the voice of Jehovah thy God," signifies faith in the Lord's commandments; "and wilt do what is right in His eyes," signifies a life according to them; "and wilt hearken to His commandments," signifies obedience, and a life according to the goods of faith, which are the interior things of the church; "and wilt keep all His statutes," signifies a life according to the truths of faith, which are the exterior things of the church; "all the disease that I have put on the Egyptians, I will not put upon thee," signifies that they are to be withheld from the evils that pertain to those who are in faith separate and in a life of evil; "because I am Jehovah thy healer," signifies that the Lord alone preserves from evils.

And Moses made Israel set out from the sea Suph. That this signifies what is successive according to the order of truth Divine after they had passed through a region of hell, is evident from the signification of "to set out," as being what is successive and continuous in respect to life and its order (see n. 4375, 4554, 4585, 5996, 8181); and from the representation of Moses, as being truth Divine (n. 7010, 7014, 7382); consequently "Moses made them set out," signifies what is successive according to the order of truth Divine; from the representation of Israel, as being those of the spiritual church who had been detained in the lower earth until the advent of the Lord, and were then liberated (n. 6854, 6914, 7728, 7932, 8018, 8321); and from the signification of "the sea Suph," as being the hell where were those of the church who had been in faith separate from charity and in a life of evil (n. 8099, 8137, 8138). (That these when liberated, were brought through the hell which is signified by "the sea Suph," see n. 8099.)

And they went out to the wilderness of Shur. That this signifies the state of temptation into which they were next brought, is evident from the signification of "to go out," as being to be brought; and from the signification of "the wilderness of Shur," as being a state of temptation. That a "wilderness" denotes a state of undergoing temptation, see n. 6828, 8098; and that "Shur" denotes the memory-knowledges of the church which have not yet attained to life (n. 1928), thus such things as must attain to life through temptations, for spiritual life is acquired through temptations (which are spiritual combats, or combats against evils and falsities), and through victories in these combats. (That they who were of the spiritual church underwent temptations after the Lord's coming into the world, and that they could not do so before, see n. 8159.)

And they went three days in the wilderness, and found no waters. That this signifies that truths failed, and at last wholly, is evident from the signification of "three days," as being what is full (see n. 2788, 4495, 7715); from the signification of "wilderness," as being a state of undergoing temptations (of which just above, n. 8346); and from the signification of "waters," as being the truths of faith (n. 2702, 3058, 3424, 4976, 5668); consequently "not to find waters" denotes that truths failed; that they failed wholly, is signified by "they went three days." It is said "in the wilderness," because they were tempted there, as now follows.

And they came to Marah. That this signifies a state of temptation, is evident from the fact that they were tempted there, as is also said below, in these words, "there He set for him a statute and a judgment, and there He tempted him" (verse 25).

And they could not drink the waters for bitterness, because they were bitter. That this signifies that truths appeared to them undelightful, because devoid of the affection of good, is evident from the signification of "to drink the waters," as being to receive truths and apply them under good (of which n. 3069, 5709); from the signification of "waters," as being truths (of which just above, n. 8347); and from the signification of "bitter," as being what is undelightful (n. 7854). Hence it is evident that by "they could not drink the waters for bitterness, because they were bitter," is signified that truths appeared to them undelightful: that it denotes because devoid of the affection of good, is because all the delight of truth comes forth from good. That the affection of truth derives its origin from good is because good loves truth, and truth loves good, for these two are conjoined as in a marriage. It is known that everyone desires to be instructed in those things which he loves and has as the end. He who loves good, that is, who wills from the heart to worship God and to benefit his neighbor, loves to be instructed in those things which lead thereto, consequently in truths; from which it can be seen that all the affection of truth is from good. [2] There are indeed some who live in an evil manner, and yet desire to be instructed in truths; but with these there is no affection of truth, but only the affection of confirming the doctrinal things of the church for the sake of self-glory, that is, for the sake of reputation, honors, or gain. The genuine affection of truth is to wish to know what is true for the sake of the life in the world, and for the sake of life eternal. These come into temptation when truths begin to fail them, and more when the truths which they know appear undelightful. This temptation derives its origin from the fact that the communication with good has been intercepted. This communication is intercepted as soon as the man comes into his own, for he thus sinks down into the evil of the love of self, or of the world. When he emerges from this state, truths become delightful. This is meant in what follows by the bitter waters being healed by means of the wood cast into them, for by "wood" is signified good.

Therefore he called the name thereof Marah. That this signifies the state and quality of this temptation, is evident from the fact that the names which are given to things treated of in the Word comprehend the quality and state of the thing that is being treated of (see n. 2643, 3422, 4298, 4442). Here therefore "Marah" signifies the quality and state of the temptation which is treated of in these verses. Moreover "Marah" means "bitter."