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

Arcana Coelestia

If a beast, if a man, he shall not live. That this signifies that good and truth will lose their spiritual life, is evident from the signification of "a beast," as being the affection of good (see n. 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 3218, 3519, 5198, 7523); from the signification of "a man" as being truth (n. 3134, 3459, 7716); and from the signification of "living," as being spiritual life (n. 5890); consequently "not to live" denotes to lose that life. Good and truth lose life when the influx from the Lord is no longer perceived, for from this they have their life. The very good and truth then indeed appear in outward aspect like good and truth; but not otherwise than as something painted, which in itself is not alive.

When the jobel 8802-1 is drawn out. That this signifies with those who have a general perception of celestial good, is evident from the signification of "when the jobel is drawn out," or what is the same, when the sound of the trumpet is heard, as being a general perception of celestial good; for by "being heard" is signified perception (n. 5017, 8361), and by "the jobel," or "sound of the trumpet," is signified celestial good. The reason why celestial good is signified by "the sound of the trumpet," or "the jobel," is that from their sounds musical instruments correspond to affections of truth and good; stringed instruments to affections of truth, and wind instruments to affections of good (n. 418-420, 4138, 8337). The trumpet, being a wind instrument, and high-sounding, corresponded to the affection of celestial good; wherefore also the "jubilee," by which was represented the marriage of good and truth which is in the inmost heaven, was named therefrom. Therefore now it is, that by "when the jobel is drawn out," is signified those who have a general perception of celestial good. By those who are in a general perception of celestial good are meant those who are intermediate between the Lord's celestial kingdom and His spiritual kingdom, through whom therefore are effected influx, communication, and conjunction (see just above, n. 8787, 8796). These have extension even into the celestial societies, which is signified by "they shall come up into the mountain." These intermediate ones are represented by Moses (n. 8787), and also by Aaron, to whom it was granted to go up into the mountain (see verse 24). (What is this extension into the spheres of angelic societies, and that everyone's extension is such as his good is, see n. 8794.) General perception exists with those who are in spiritual good and can receive a general influx of the good of a higher heaven, in this case, of the inmost heaven. Such are meant by "those who shall come up into the mountain when the jobel is heard."

They shall come up into the mountain. That this signifies extension as far as the celestial societies, is evident from what was said and shown above (n. 8794, 8795), and also just above (n. 8802).

Verses 14, 15. And Moses went down from the mountain unto the people, and sanctified the people, and they washed their garments. And he said unto the people, Be ready for three days, come not near unto a woman. "And Moses went down from the mountain unto the people," signifies application and preparation through truth from the Divine for receiving truths in good; "and sanctified the people," signifies the veiling over of the interiors that they may appear to be in the holiness of faith; "and they washed their garments," signifies the purification of the truths of faith; "and he said unto the people, Be ready for three days," signifies full preparation; "come not near unto a woman," signifies the purification of the good of faith.

And Moses went down from the mountain unto the people. That this signifies application and preparation through truth from the Divine for receiving truths in good, is evident from the signification of "going down," when said of Moses, by whom is represented truth from the Divine, as being application, and also preparation, through it; from the representation of Moses, as being truth from the Divine (see n. 8760, 8787), and also as being what mediates (n. 8787), thus likewise what prepares and applies; from the signification of "the mountain," as being the Divine in heaven, thus heaven; and from the representation of the sons of Israel, as being those who are of the spiritual church, thus those who are in truth through which is good, and in good from which is truth, here in the good in which truths are to be received. It is important to know what is specifically signified by "Mount Sinai;" and also what is represented by the people Israel, and likewise what by Moses in this chapter and in the following chapters of the book of Exodus. [2] By "MOUNT SINAI" is specifically signified heaven, out of which truths flow in from the Lord; therefore by "the coming down of Jehovah upon that mountain" is signified His presence in heaven. And as heaven, in which Jehovah is, that is, the Lord, is signified by "Mount Sinai," by it is also signified Divine good united to Divine truth there, for from this heaven is heaven. [3] But by the "PEOPLE ISRAEL" near this mountain is represented the spiritual church as to the good in which the truths of faith are to be implanted; for it has been already shown that they who are of the spiritual church have two states; the former when they are led through truths to good, the latter when they are in good and from good in truths; in the present case, when they are in the good in which truths are to be implanted, which state is a middle state between the former and the latter. The truths which are implanted in good are contained in those things which were promulgated from Mount Sinai by the Lord, and were communicated by Moses to the people. [4] By "MOSES" in this chapter and in the following chapters is represented truth from the Divine beneath heaven conjoined with truth Divine in heaven, and consequently mediating between the Divine in heaven and the good in which truths are to be implanted which belongs to the spiritual church, thus mediating between the Lord and the people. It is important to know these things for the sake of understanding what follows in the book of Exodus. From all this it can also be seen that by "Moses went down from the mountain unto the people" is signified application and preparation by means of truth from the Divine for receiving truths in good.

And sanctified the people. That this signifies the veiling over of the interiors that they may appear to be in the holiness of faith, is evident from what was unfolded above (n. 8788); but it was there set forth what was the sanctification with the Israelitish people, namely, that it was a veiling over of the interiors, so that as to their externals they might appear to be in what was holy when they were in representative worship; and that unless their interiors had then been veiled over, they would not only have defiled the holiness of worship by foul thoughts and evil affections, but would also have totally destroyed it, so that nothing celestial and spiritual which was represented in the external things would have been perceived therefrom in heaven. [2] But as by "the sons of Israel" are here meant those who are of the spiritual church, it shall be briefly told what is meant by "sanctification" with these. They who are of the spiritual church and live a life of truth and from this a life of good, are withheld from evils and are kept in good by the Lord. The good which is from the Lord is holy with them. Consequently insofar as they receive good from the Lord, so far they are holy; and they receive so much of good from the Lord, that is, are so far holy, as they live a life of good according to the genuine truths of faith, and at the same time believe that all the good which they then think and do is from the Lord. Then, too, evils with them are separated so as not to appear at all, especially those which they have derived hereditarily from parents, and which are filthy, because they have been successively accumulated with the parents for many ages back, and thus amassed in the offspring. These are the interiors which with those who are of the spiritual church are hid away and as it were veiled over (n. 966, 1667, 2307, 2308, 3701, 4317, 8550). Hence it is that all the will they possess hereditarily is destroyed. For this cause a new will is formed with them in the intellectual part by means of truths of faith from the Lord. This is the reason why, when they are being regenerated, they are led by means of truths to good; and afterward when they have been regenerated, from good into the truths of good. Hence it is evident how a new will is created in them by the Lord. (That this is formed in the intellectual part with those who are of the spiritual church, see n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 6125.)

And they washed their garments. That this signifies the purification of the truths of faith, is evident from what was said above (n. 8789), where like words occur.

And he said unto the people, Be ready for three days. That this signifies full preparation, is evident from what was said above (n. 8790), where are like words.

Come not near unto a woman. That this signifies the purification of the good of faith, is evident from the fact that the marriages with the Israelitish nation were impure, because their interiors were filthy; for conjugial love descends from the marriage of good and truth; and therefore those who as to the interiors are not in good and truth cannot be in pure marriage; and they who as to the interiors are in evil and falsity, as was that nation, are in impure marriage. Hence it is that "not to come near unto a woman" denotes to abstain from what is impure. (That conjugial love descends from the heavenly marriage, which is that of good and truth, see n. 2727-2759, 2803, 3132, 4434, 4835; and that with the people descended from Jacob there was not anything conjugial, and therefore it was permitted them to have more than one wife, n. 3246.) But as regards those who are of the spiritual church and are here represented by the sons of Israel, neither are they in anything conjugial until with them truth has been implanted in good. Before this is the case, there is indeed marriage, but not pure marriage, for in the interiors there is not before this a marriage of good and truth. Hence it is that by "not to come near unto a woman" is signified in the internal sense to be purified as to the good of faith; for in this chapter the good in which truth has not yet been implanted is treated of, and in the following chapters the implanting.

Verses 16-19. And it was on the third day, when it was morning, that there were voices and lightnings, and a heavy cloud upon the mountain, and the voice of a trumpet exceeding strong, and all the people that were in the camp trembled. And Moses made the people go forth out of the camp to meet God; and they took their stand in the lower parts of the mountain. And Mount Sinai smoked, the whole of it, because Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mountain trembled mightily. And when the voice of the trumpet was going, and waxing strong mightily, Moses spake, and God answered him in a voice. "And it was on the third day," signifies at the end of the purification; "when it was morning," signifies a state when they were in good; "that there were voices and lightnings," signifies a Divine state in which was revelation; "and a heavy cloud upon the mountain," signifies a Divine state in respect to those who were about to receive; "and the voice of a trumpet exceeding strong," signifies a celestial state which was round about; "and all the people that were in the camp trembled," signifies a holy tremor on the part of those who were about to receive; "and Moses made the people go forth out of the camp to meet God," signifies the power of truth from the Divine to prepare them to receive the Divine in the good with them; "and they took their stand in the lower parts of the mountain," signifies far from the good of celestial love; "and Mount Sinai smoked, the whole of it," signifies the appearing of celestial good in the greatest obscurity; "because Jehovah descended upon it in fire," signifies because the Divine was there in celestial love; "and the smoke thereof ascended as the smoke of a furnace," signifies obscurity like the obscurity from cupidities; "and the whole mountain trembled mightily," signifies the commotion of heaven; "and when the voice of the trumpet was going, and waxing strong mightily," signifies what is general of revelation through the angelic heaven; "Moses spake, and God answered him in a voice," signifies by means of an influx of truth from the Divine wherein was the Divine Itself.

And it was on the third day. That this signifies at the end of the purification, is evident from the signification of "the third day," as being the end of a state of preparation to receive (see above, n. 8791), thus the end of the purification.

When it was morning. That this signifies a state when they were in good, is evident from the signification of "morning," as being a state of the good of love (see n. 8426). From what is here said, that Jehovah, that is, the Lord; descended upon Mount Sinai on the third day, and also on the morning of that day, it is very manifest that this was representative of some Divine thing in heaven, which cannot be made known to anyone except from the correspondence of such things as come forth in the natural world with things that are in the spiritual world, and from the consequent signification; as in the present case what "morning" signifies, and what "the third day." That "the third day" denotes the end of a former state, is because by "three" is signified what is full from beginning to end (n. 8790); and that "morning" denotes a state of the good of love, is because the sun which in the other life gives light to the angels and to the universal heaven, is the Lord, and the fire there is His Divine love, which gives the heat of life to every living being, and the light there is the Divine truth which enlightens all who receive it; quite differently from the sun of this world, the fire of which is fire and not love, and the light from which is light and not truth. [2] From all this it can be seen what are the effects of the fire and also of the light from the sun of the world, and what are the effects of the fire and light from the sun of heaven, namely, that from the former the heat and light are devoid of life, but from the latter the heat and light are attended with life. These latter, namely, those which come forth from the sun of heaven, are therefore called "spiritual," because they have life in them; and the former, which are from the sun of the world, are called "natural," and have no life in them. The life which in living beings is noticed in heat and from heat, is not from the heat of the sun of the world, but is from the heat of the sun of heaven. When this heat flows into the heat of the world, it produces that effect, and is felt in the body as elementary heat; but there is in it vital heat that has its origin from the love which is heat from the sun of heaven. That the origin of the heat of life is from some other source, and that it is in love and is according to the measure and the quality of the love, everyone can know provided he is willing to reflect aright, except those who do not acknowledge anything internal in man, and who ascribe all things to nature. [3] As therefore the heat from the sun of heaven, which is the Lord, is the good of love, and as the light therefrom is the truth of faith, it can be seen what is signified by "morning," and what by "noon," by "evening" and by "night," in the other life, namely, that they are states of good and truth, or of love and faith; "morning," a state of the good of love; "noon," a state of the truth of faith; and "evening," and "night," the privation of these, which is ignorance and blindness in the things that are of faith, also torpor and cold in the things that are of heavenly love. [4] Moreover the case is similar with the sun of heaven as with the sun of the world, namely, that it is fixed and does not cause those states by any circumgyration; but that they are caused by the surrounding bodies, as by the earth revolving around the sun and at the same time around its own axis; from which comes the appearance that those changes arise from the sun, when yet they are not from the sun, but from the world revolving about it. So also in heaven, the changes of state there, to which morning, noon, evening, and night correspond, do not arise from the sun there, for the sun is always sending forth heat and light, that is, the good of love and the truth of faith; but those changes arise with those who receive, namely, with angels and spirits who by stated alternations according to their life are now in morning, that is, in the good of love; now in noon, that is, in the truth of faith; now in evening and night, that is, in shade and torpor as to love and faith. [5] The reason why the case is similar in the world as in heaven, with the difference that in the world they are states of times which so succeed each other, and in heaven states of life, is that all things in the world were created after the image of things that are in heaven, because natural things come forth from spiritual things as effects from their causes. Hence there is a correspondence of all things in the world with those which are in heaven, and hence universal nature is a theater representative of the Lord's kingdom (n. 3483, 4939, 8211).

That there were voices and lightnings. That this signifies a Divine state which was revelation, is evident from the signification of "voices" which are sounds of thunders, as being truths Divine; and from the signification of "lightnings," as being the ruddy glow and brightness of these truths, for truths Divine are bright and glowing from the flame of the light that is from the sun of heaven. Hence it is that by "voices and lightnings" is signified a Divine state in which is revelation; a Divine state, by the descent of such things from heaven; and revelation, by the voices and lightnings being truths Divine. That by "voices" which are of thunders from heaven are signified truths Divine, see n. 7573; and that "lightnings" denote the brightnesses from them which strike upon the internal sight of man, enlightening those who are in truth from good, and confounding those who are in falsity from evil, is evident from passages in the Word where "lightnings" are mentioned, as in David: The clouds dripped waters, the skies gave forth a voice, and Thine arrows went abroad, the voice of Thy thunder into the world, the lightnings enlightened the world, the earth shook and trembled (Ps. 77:17, 18); where "the voice of thunder" denotes truth Divine (n. 7573); "lightnings" denote its brightness; and "the world," the church; consequently "the lightnings enlightened the world" denotes the enlightening of the church by truth Divine. [2] In like manner in the same: His lightnings enlightened the world, the earth shall see and shall fear, the mountains shall melt like wax before Jehovah (Ps. 97:4, 5). What Jehovah willeth, He doeth in the heavens and in earth, in the seas and in all abysses, who maketh the vapors to ascend from the extremity of the earth, He maketh lightnings for the rain (Ps. 135:6-7; Jer. 10:13; 51:16); where "lightnings for the rain" denotes the brightness of the truth that comes down from heaven. In John: There were lightning, voices, and thunders (Rev. 11:19; 16:18); where "voices, lightnings, and thunders" denote truths Divine which enlighten the good and terrify the evil. [3] In Ezekiel: The appearance of the living creatures (which were cherubs) was like burning coals of fire, like the appearance of torches, and it went along among the living creatures, so that there was the brightness of fire, and out of the fire went forth lightning. And the living creatures were running and returning according to the appearance of lightning (Ezek. 1:13-14); where "fire" denotes the good of love, and "lightning going forth out of the fire," the truth Divine therefrom. The Divine Providence of the Lord, which is truth Divine proceeding from the Divine good of the Lord, is here described by the "cherubs." [4] In Daniel: Behold one clothed in linen, whose loins were girded with gold of Uphaz, and his body was like a tarshish, his face as the appearance of lightning, and his eyes as torches of fire (Dan. 10:5-6). "The face as the appearance of lightning" denotes the love of truth, because the truth which is from love bears with it a flaming from fire, which flaming is "lightning." [5] In Zechariah: Jehovah shall appear over them, and His arrow shall go forth as the lightning; and the Lord Jehovih shall sound with the trumpet, and shall advance in whirlwinds of the south (Zech. 9:14). "The arrow which shall go forth as the lightning" denotes truth Divine which reproves and penetrates. That "an arrow" denotes the truth of doctrine, see n. 2686, 2709; thus "an arrow from Jehovah" denotes truth Divine. [6] In Nahum: The brightness of a sword, the lightning of a spear, and a multitude of slain (Nah. 3:3). In Moses: I will sharpen the lightning of My sword (Deut. 32:41); denoting the penetration of truth Divine with the evil; "sword" denotes truth fighting (n. 2799, 8294); and "lightning" the brightness of it which strikes upon the intellectual and deprives it of the faculty of seeing truth: in like manner in Ezekiel 21:20-32. From all this it is also evident that by "lightning" is meant truth Divine, as in Matthew 28:3, and in Luke 17:24.

And a heavy cloud upon the mountain. That this signifies a Divine state in respect to those who were about to receive, is evident from the signification of "a cloud," as being truth accommodated to those who are about to receive, thus the Word in the letter (see n. 8443, 8781); here truth Divine accommodated to the people descended from Jacob; and because this people was in great darkness as to truths Divine, it is therefore called "a heavy cloud," and above (verse 9) "the density of a cloud," and below (verse 18) "smoke of fire as the smoke of a furnace." In what great darkness they were, can be seen from what has been related above (n. 8788) about that nation, and also from the fact that the things which pertain to the internal man were not revealed to them, but only those which pertain to the external man. For they did not apprehend internal things, nor were they willing to apprehend them, because these were contrary to their loves, which were that they might be the most exalted of all peoples in the world, and also the most opulent of all, and that all other nations might be as nothing in comparison with them. Where these loves are, there heavenly loves cannot be received, for these are extinguished and suffocated by the worldly loves. This is the reason why Jehovah, that is, the Lord, appeared to them in a dense and heavy cloud, in like manner as is the case in the other life, where they who are in falsities from evil are encompassed with a dense and black cloud in accordance with the quality and the amount of the falsities. This appears to everyone there before the eyes, and yet the sun there is continually shining. (On this subject see what has been said above, n. 6832, 8137, 8138.) Speaking generally, the Divine in the other life appears to everyone according to the quality of his faith and love.

And the voice of a trumpet exceeding strong. That this signifies a celestial state which was round about, is evident from the signification of "the voice," or sound, "of a trumpet," as being the truth of celestial good, "a voice" denoting truth, and "a trumpet" celestial good (as above, n. 8802). That it denotes a celestial state which was round about, is because the Divine in heaven is in the midst or inmost, that is, in the highest there; but relatively to the angels heaven is around or outside of them, that is, is beneath, for that which is around is also outside, and that which is outside is also beneath. Truth Divine itself in heaven is signified by "voices" and "lightnings," but the celestial or angelic truth adjoined to what is Divine, which is beneath or around, is signified by "the voice of a trumpet," in like manner as in Zechariah: Jehovah shall appear over them, and His arrow shall go forth as the lightning; and the Lord Jehovih shall sound with the trumpet, and shall advance in whirlwinds of the south (Zech. 9:14). And in David: God is gone up with a sounding, Jehovah with the voice of a trumpet (Ps. 47:5); where "a sounding" denotes the truth of spiritual good; "the voice of a trumpet," the truth of celestial good. [2] The Divine truth which passes through heaven is also meant by the trumpets with which the angels sounded (Rev. 8:2, 6-8, 12, 13; 9:14). Truth Divine from heaven was also represented by the seven trumpets with which the seven priests sounded before the ark or before Jehovah, when the walls of the city Jericho fell (Josh. 6); also by the trumpets with which the three hundred men who were with Gideon sounded round about the camp of Midian, Amalek, and the sons of the east (Judg. 7). The reason why the trumpets produced this effect was that they represented the truth Divine through the heavens, which is such that it perfects the good, but destroys the evil; the reason why it perfects the good is that these receive the Divine good which is in the truth; but that it destroys the evil is because these do not receive the Divine good which is in it. The "walls of Jericho" signified the falsities which defended evils; and "Midian, Amalek, and the sons of the east," round about whose camp the three hundred men of Gideon sounded the trumpets, signified those who were in evils and in the derivative falsities.

And all the people that were in the camp trembled. That this signifies a holy tremor on the part of those who were about to receive, is evident from the signification of "trembling," as being a holy tremor; and from the signification of "the people that were in the camp," as being those who were about to receive the Divine truth. It is said in the Word in various places that when Jehovah comes down, "the earth trembles, and the mountains melt" (as in Ps. 77:17, 18; 97:4, 5; 104:32, and elsewhere); whereby is signified the commotion of all at the presence of the Divine; for the Divine is such that no one can endure it unless he is in a kind of cloud, and thus is accommodated to its reception; for it is like the fire which is in the sun, which if it were to fall naked on anyone, would consume him in a moment. But the reception is according to the good with each person. They who are in good do indeed tremble at the presence of the Divine, but it is a holy tremor which precedes reception. But they who are in evil are in terror at the presence of the Divine, and therefore flee away, and are then enveloped in their falsities as in a dusky cloud, and are hidden. These things are signified by the "caves of the rocks" into which they then betake themselves. From all this it can be seen what is signified by "all the people that were in the camp trembled."

And Moses made the people go forth out of the camp to meet God. That this signifies the power of truth from the Divine to prepare them to receive the Divine in the good with them, is evident from the signification of "making the people go forth to meet God," as being the power to prepare them to receive the Divine; for in what follows the subject treated of is the law promulgated upon Mount Sinai, which denotes the Divine that they were to receive, for "the law" denotes Divine truth from Divine good. Hence it is that "making go forth to meet" denotes the power of preparing for reception by means of the truth from the Divine which is represented by Moses (see n. 8760, 8787, 8805).

And they took their stand in the lower parts of the mountain. That this signifies far from the good of celestial love, is evident from the signification of "Mount Sinai," as being heaven, and thus good Divine united to Divine truth there (see n. 8805); and from the signification of "taking their stand in the lower parts" of it, as being far or remote from it. In the internal historical sense the Israelitish nation is here meant, which was devoid of the good of celestial love (see above, n. 8788, 8806), and consequently was far from it; and therefore it is also said below that Moses charged the people and also the priests not to break through the bounds and touch the mountain and thus die (verses 21, 22, 24, 25). But in the internal sense, wherein those who are of the spiritual church are treated of, by their "taking their stand in the lower parts of the mountain," is signified that it was not allowable to ascend to a higher heaven by reason of self-confidence, and that if they ascended they would die (concerning which see above, n. 8794, 8797).

And Mount Sinai smoked, the whole of it. That this signifies the appearing of celestial good in the greatest obscurity, is evident from the signification of "Mount Sinai," as being celestial good (see just above, n. 8818); and from the signification of "smoking," as being an appearing in obscurity. By obscurity is meant the obscurity of faith, such as is theirs who are of the spiritual church as compared with the faith of those who are of the celestial church (n. 2708, 2715, 2718, 2831, 2935, 2937, 3241, 3833, 6289). By the greatest obscurity, which is signified by "Mount Sinai smoked, the whole of it," and by what is said just below, that "the smoke thereof ascended as the smoke of a furnace," is meant that obscurity in which was the Israelitish nation, before whom the appearing took place; for Jehovah or the Lord appears to everyone according to his quality (see n. 8788, 8814), thus as love and as the light of truth to those who are in good, but as an enemy and avenger to those who are in evil. That so did He appear to the Israelitish people, is also evident from other passages in Moses: The appearance of the glory of Jehovah was like devouring fire on the top of the mountain before the eyes of the sons of Israel (Exod. 24:17). Ye came near and stood under the mountain; when the mountain burned with fire unto the heart of heaven, darkness, and cloud, and thick darkness. And Jehovah spake unto you out of the midst of the fire (Deut. 4:11, 12; 5:22). It came to pass, when ye heard the voice out of the midst of the darkness, and the mountain did burn with fire, that ye came near unto me, and ye said, why shall we die? because this great fire will devour us: if we hear the voice of Jehovah our God anymore, we shall die (Deut. 5:23-25). [2] The reason for this is that no one can see God otherwise than from such things as are in himself, so that he who is in hatred sees Him from hatred, he who is in unmercifulness sees Him in unmercifulness; and on the other hand, they who are in charity and mercy see Him from, and thus in, charity and mercy. The case herein is as it is with the rays of light, which when they fall into ugly forms are turned into ugly colors; but when they fall into beautiful forms are turned into beautiful colors. (That "smoke" denotes the obscurity of truth and also the thick darkness which is of falsity, is evident in Isa. 9:18, 19; 34:9, 10; in Joel 2:30, 31; in Hos. 13:3; and in Rev. 9:17, 18; 18:18; 19:3.)

Because Jehovah descended upon it in fire. That this signifies because the Divine was there in celestial love, is evident from the signification of the "fire in which Jehovah was," as being Divine celestial love; that "fire" denotes love, see n. 934, 4906, 5071, 5215, 6314, 6832, 6834, 6849, here Divine celestial love, that is, love Divine such as is in the heaven where the celestial angels are.

And the smoke thereof ascended as the smoke of a furnace. That this signifies obscurity like the obscurity from cupidities, is evident from the signification of "smoke," as being obscurity (see above, n. 8819); and from the signification of "a furnace," as being cupidity (n. 7519). (The reason why the Lord, when in celestial love, appeared so to the sons of Israel, see n. 8819, also n. 1861, 6832.)

And the whole mountain trembled mightily. That this signifies the commotion of heaven, is evident from the signification of "to tremble," as being commotion; and from the signification of "Mount Sinai," as being heaven (see n. 8805). (That there is commotion at the presence of the Divine, see n. 8816.)

And when the voice of the trumpet was going, and waxing strong mightily. That this signifies what is general of revelation through the angelic heaven, is evident from the signification of "the voice of the trumpet," as being heavenly or angelic truth conjoined with what is Divine (see n. 8815), thus what is general of revelation; for truth Divine is revelation, and that which is manifested through the medium of heaven is general relatively to the truth Divine itself in heaven, for it is without or around (n. 8815), and what is around and without is general relatively to that which is in the midst, or which is within; and from the signification of "going and waxing strong," as being the increase thereof. For the case herein is as it is with sound which is on high, where the atmosphere is purer, and the sound is silent; but when it descends to lower regions where the atmosphere is denser, it becomes louder and more sonorous. So it is with Divine truth and Divine good, which in the highest are peaceful and cause no disturbance whatever; but when they descend toward lower things they gradually become unpeaceful, and finally tumultuous. This is what is so described by the Lord in the first book of the Kings to Elijah, when he was in Horeb: Go forth, and stand on the mountain before Jehovah; behold Jehovah is passing by; so that there was a great and strong wind rending the mountains, and breaking in pieces the rocks before Jehovah; Jehovah was not in the wind. Then after the wind an earthquake; yet Jehovah was not in the earthquake. After the earthquake a fire; Jehovah was not in the fire. Lastly after the fire a still small voice 8823-1 (1 Kings 19:11, 12).

Moses spake, and God answered him in a voice. That this signifies by means of an influx of truth from the Divine in which was the Divine Itself, is evident from the representation of Moses, as being truth from the Divine (see n. 8760, 8787, 8805); from the signification of "speaking," as being influx (see n. 5797, 7270, 8128); and from the signification of "answering in a voice," as being the Divine truth which is the source. The reason why these things are signified, is that Divine answers are truths in which is what is Divine.

Verses 20-25. And Jehovah came down upon Mount Sinai, unto the head of the mountain; and Jehovah called Moses unto the head of the mountain; and Moses went up. And Jehovah said unto Moses, Go down, charge the people, lest perchance they break through unto Jehovah to see, and many of them fall. And the priests also, who come near unto Jehovah shall sanctify themselves, lest perchance Jehovah make a breach in them. And Moses said unto Jehovah, The people cannot come up unto Mount Sinai; for Thou didst charge us, saying, Set bounds to the mountain, and sanctify it. And Jehovah said unto him, Go, get thee down; and come up thou, and Aaron with thee; and let not the priests and the people break through to come up unto Jehovah, lest perchance He make a breach in them. And Moses went down unto the people, and told them. "And Jehovah came down upon Mount Sinai," signifies the presence of the Lord in heaven; "unto the head of the mountain," signifies in the inmost heaven; "and Jehovah called Moses unto the head of the mountain, and Moses went up," signifies the conjunction of truth from the Divine there; "and Jehovah said unto Moses," signifies exhortation from the Divine; "Go down, charge the people, lest perchance they break through unto Jehovah to see," signifies lest they who are of the spiritual church should desire to ascend into the heaven where the Divine celestial is; "and many of them fall," signifies that so they would perish; "and the priests also who come near unto Jehovah shall sanctify themselves," signifies that those who are in spiritual good in which is the Divine are to be covered over; "lest perchance Jehovah make a breach in them," signifies consequently separation from good; "and Moses said unto Jehovah," signifies the thought of truth from the Divine; "The people cannot come up unto Mount Sinai," signifies that they cannot raise themselves to the celestial kingdom; "for Thou didst charge us," signifies because they have been cautioned by the Divine; "saying, Set bounds to the mountain," signifies by the fact that the spiritual sphere of good ceases below; "and sanctify it [the people]," signifies that thus they may be kept off from the Divine; "and Jehovah said unto him," signifies further admonition; "Go, get thee down," signifies influx; "and come up thou, and Aaron with thee," signifies conjunction with truth from the Divine internal and external; "and let not the priests and the people break through to come up unto Jehovah," signifies lest they who are in spiritual good and truth desire to ascend into the celestial heaven; "lest perchance He make a breach in them," signifies separation from truth and good; "and Moses went down unto the people," signifies the influx of the Divine through truth from the Divine; "and told them," signifies thus admonition.

And Jehovah came down upon Mount Sinai. That this signifies the presence of the Lord in heaven, is evident from the signification of "Mount Sinai," as being heaven (see n. 8805); consequently "to come down upon that mountain," denotes presence there. That it is the presence of the Lord, is because "Jehovah" in the Word denotes the Lord.

To the head of the mountain. That this signifies in the inmost heaven, is evident from the signification of "the mountain," as being heaven (see just above, n. 8826); that "the head of the mountain," denotes the inmost heaven, is because the head of the mountain is the highest of it, and "the highest" signifies the inmost (n. 1735, 2148, 4210, 4599, 8153). There are three heavens, namely, the lowest, which is called the first; the middle, which is called the second; and the inmost, which is called the third. In this heaven is the Divine more than in the two lower heavens, for in this they are under the immediate view of the Lord, because they who are there are in love to the Lord, and hence in peace and innocence above the rest. The angels who are there are called "celestial angels," and the angels in the second heaven are called "spiritual angels;" consequently the Divine in the one heaven is called "the Divine celestial," and the Divine in the other heaven "the Divine spiritual." From all this it can be seen what is signified by "Jehovah came down upon the head of the mountain."

And Jehovah called Moses unto the head of the mountain, and Moses went up. That this signifies the conjunction of truth from the Divine there, is evident from what was unfolded above (n. 8760, 8761), where like words occur; here is signified conjunction with the Divine celestial, that is, with the Divine of the inmost heaven.

And Jehovah said unto Moses. That this signifies exhortation from the Divine, is evident from the signification of "saying," as involving the things that follow, which concern the exhortation that they should not break through the bounds with which the mountain was enclosed.

Go down, charge the people, lest perchance they break through unto Jehovah to see. That this signifies lest they who are of the spiritual church should desire to ascend into the heaven where the Divine celestial is, is evident from the signification of "to charge," as being exhortation; from the representation of the sons of Israel, who are here "the people," as being those who are of the spiritual church (of which frequently above); from the signification of "breaking through," namely, the bounds, as being to desire to ascend into a higher heaven; and from the signification of "seeing Jehovah," as being to perceive the Divine. For by "Jehovah on the head of the mountain" is meant the Divine in the inmost heaven, which is called "the celestial heaven" (see n. 8827); and by "seeing" is meant perception (n. 2150, 3764, 4567, 4723, 5400).

And many of them fall. That this signifies that so they would perish, is evident without explication.

And the priests also, who come near unto Jehovah shall sanctify themselves. That this signifies that those who are in spiritual good in which is the Divine are to be covered over, is evident from the signification of "priests," as being good (see n. 1728, 2015, 6145), here spiritual good, because by the sons of Israel, whose priests they were, were represented those who are of the spiritual church, thus who are in good by means of truth and in truth from good (see n. 7957, 8234); from the signification of "coming near unto Jehovah," when said of priests by whom good is signified, as being good in which is the Divine; and from the signification of "being sanctified," as being to be covered over as to the interiors (see n. 8788, 8806).

Lest perchance Jehovah make a breach in them. That this signifies separation from good, is evident from the signification of "making a breach," as being the separation of truth from good (see n. 4926), here separation from good, because it is said of the priests by whom good is signified (n. 8832).

And Moses said unto Jehovah. That this signifies the thought of truth from the Divine, is evident from the signification of "saying," when by the truth from the Divine which is represented by Moses, as being thought (see also n. 3395, 7107, 7244, 7937). It is said "the thought of truth from the Divine," and there is meant thought with him who represents truth from the Divine. The reason why it is so said is also because the truth with a man thinks, and the man in whom the thought is thinks by means of truth. For the Lord flows in through good into truth, and so gives life to a man. This life appears in the man as his, but it is of the Lord in the truth from good that is with him. Because this is so, the angels speak in this manner, for they attribute thought to truth from good abstractedly from person, and thus at the same time perceive whence comes the thought of truth. From all this it is evident what angelic speech is, and that it is the speech of wisdom.

The people cannot come up unto Mount Sinai. That this signifies that they cannot raise themselves to the celestial kingdom, is evident from the signification of "the people," or of "the sons of Israel," as being those who are of the spiritual kingdom; from the signification of "coming up," as being to raise; and from the signification of "Mount Sinai," as being the celestial kingdom (see n. 8827). (How these things are, may be seen above, n. 8794, 8797.)

For thou didst charge us. That this signifies because they have been cautioned by the Divine, is evident without explication.

Saying, Set bounds to the mountain. That this signifies by the fact that the spiritual sphere of good ceases below, is evident from the signification of "setting bounds to the mountain," as being extension into heaven no further than to the spiritual spheres of good (see above, n. 8794-8797).

And sanctify it [the people]. That this signifies that thus they may be kept off from the Divine, is evident from the signification of "sanctifying," as being to veil over the interiors that the externals may appear in holiness (see n. 8788, 8806), thus also to be kept off from the Divine lest they should be hurt. For unless they were veiled over, the Divine would penetrate and destroy, because the presence of the Divine is like a consuming fire to those who are not veiled over. Hence it is that even the angels are veiled over with a cloud (n. 6849). From all this it can be seen what is meant by being veiled over. That this is signified by "being sanctified" is because when they are veiled over they appear in holiness, for then the Divine can flow in and present there a state of good and a form of truth, which cannot be effected without a veiling over.

And Jehovah said unto him. That this signifies further admonition, is evident from the signification of "saying," when by Jehovah unto Moses (that he should charge the people not to break through to see), as being admonition. That it is further admonition, is because it was said by Moses that they had been charged about this matter, and cautioned that they should not do it.

Go, get thee down. That this signifies influx, is evident from the signification of "going and getting down to the people and admonishing them," when by the Divine through the truth from the Divine which is represented by Moses, as being influx namely of the Divine through truth from the Divine.

And come up thou, and Aaron with thee. That this signifies conjunction with truth from the Divine internal and external, is evident from the signification of "coming up," namely, to Jehovah, as being conjunction (see n. 8760); and from the representation of Moses and Aaron, as being truth from the Divine internal and external; Moses representing internal truth, and Aaron external truth (see n. 7089, 7382).

And let not the priests and the people break through to come up unto Jehovah. That this signifies lest they who are in spiritual good and truth desire to ascend into the celestial heaven, is evident from what was said above (n. 8830, 8832), where like words occur.

Lest perchance He make a breach in them. That this signifies separation from truth and good, is evident (as above, n. 8833), here, from truth also, because it is said of the people also.

And Moses went down unto the people, signifies the influx of the Divine through truth from the Divine (as above, n. 8840).

And told them, signifies thus admonition (as above, n. 8839).

CONTINUATION ABOUT THE SPIRITS AND THE INHABITANTS OF THE EARTH JUPITER. There are also spirits among those from the earth Jupiter whom they call "chimney-sweepers," because they appear like these in dress and also in face. They are among those who rebuke the men of their earth, and afterward instruct them (see n. 7801-7812). To what such bear relation in the Grand Man, and of what quality they are, may be seen from the description of them above (n. 5056), which may here be transcribed.

A certain spirit from another earth was with me (he was from the earth Jupiter) who earnestly begged me to intercede for him, that he might come into heaven. He said that he was not aware of having done what is evil, except that he had rebuked the inhabitants of that earth; adding that after he had rebuked, he instructed them. He applied himself to my left side under the elbow, and talked with as it were a broken voice, and he could move one to pity. But I could only reply that I could give him no help, and that this is of the Lord alone; and that I could not intercede, because I did not know whether it would be useful or not, but that if worthy he might hope. He was then sent back among the upright spirits from his own earth; but these said that he could not be in their company, because he was not such as they. Yet because with intense longing he importuned to be let into heaven, he was sent into a society of upright spirits of this earth; but they also said that he could not be with them. In the light of heaven he was of a black color, but he himself said that he was not of a black, but of a murrhine color. I was told that they are such in the beginning who are afterward received among those who constitute the province of the seminal vesicles; for in these vesicles the semen is collected and clothed around with a suitable material, fitted for preserving it from being dissipated, and which can be put off in the neck of the womb, that so what has been preserved within may serve for conception, that is, for the impregnation of the ovum. Hence also there is in this seminal matter an endeavor, and as it were a burning desire, to put itself off and leave the semen to perform its use. Something similar showed itself in this spirit. He came again to me, but in mean clothing, and again said that he was burning to come into heaven, and that he now perceived that he was fit for it; but I was given to tell him that perhaps this was an indication that he would soon be received. He was then told by the angels to cast off his garment, and in his longing he cast it off so quickly that scarcely anything could be quicker. By this was represented the nature of the ardent desires of those who are in the province to which the seminal vesicles correspond.

It was said that when such have been prepared for heaven, they are stripped of their garments, and are clothed in new shining ones, and become angels. These the angels likened to caterpillars, which having passed through their low estate, are changed into chrysalides, and thus into butterflies, to which are then given other clothing and likewise wings of blue, yellow, silver, or gold, and at the same time liberty to fly in the air in their heaven, and to engage in marriages and lay eggs and thus provide for the propagation of their kind, sweet and pleasant food being also provided for them from the juices and odors of various flowers.

One of the spirits from that earth came to me, saying that he was seeking the One Only Lord, and that he longed to come into heaven; but that he could not, because in the life of the body he had done evil. He was asked what evil. He said that he had taken from a companion something which was of little value and which he supposed his companion was going to give him, and that this lay heavy on his conscience. From this it was evident what kind of a life they live on that earth, and that it torments them if they do evil to anyone, however slight; for he had brought that thought with him from his earth.

I was shown a bald head, but only its highest part, which was bony; and I was told that such an appearance is seen by those who are to die within a year, and that they then prepare themselves. On that earth they do not fear death, except on account of leaving their consort, their children, or their parents; for they know that they will live after death, and that they do not go out of life, because they go into heaven; and therefore they do not speak of dying, but of being heaven-made. Those who on that earth have lived happy in conjugial love, and have taken care of their children as it becomes parents to do, do not die by diseases, but tranquilly, as in sleep, and thus migrate from the world into heaven.

Footnotes

8802-1 The Hebrew word jobel, here retained by Swedenborg, means the sound of a trumpet," as defined just below.[Reviser.]

8823-1 The Latin has "a still thin voice" (vox silentii tenuis).