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ARCANA COELESTIA

THE

HEAVENLY ARCANA

CONTAINED IN THE HOLY SCRIPTURE OR WORD OF THE LORD

UNFOLDED

HERE THOSE WHICH ARE IN EXODUS

TOGETHER WITH WONDERFUL THINGS SEEN IN THE WORLD OF SPIRITS AND IN THE HEAVEN OF ANGELS

TRANSLATED FROM THE LATIN OF

EMAjNTTEL 'SWEDEKBOKG

THOROUGHLY REVISED AND EDITED BY THE

REV. JOHN FAULKNER POTTS, B.A. LOND.

VOLUME XI.

STANDARD EDITION

Organized in 1850 as The American Swedenborg Printing and Publishing Society

[INSCRIPTION BY THE AUTHOR.]

Seek ye first the Kingdom of God and His righteousness, and all these things shall be added unto you (Matt. vi. 33).

Published by The American Swedenborg Printing and Publishing Society, organized for the business and objects solely of printing, publishing and circu- lating the Theological Works and Writings of Emanuel Swedenborg for charitable and missionary purposes. Incorporated in the State of New York, A.D. 1850.

TABLE OF CONTENTS OF VOLUME XI.*

The Heavenly Arcana which have been unfolded in the Holy Scripture or Word of the Lord are contained in the Explication, which is the INTERNAL SENSE of the Word.

Prefixed and subjoined to the several chapters are the fol- lowing : —

The Doctrine of Charity — What Conscience is (n. 9112 to n. 9122).

On the Spirits of the Moon (n. 9232 to n. 9238).

The Doctrine of Charity and Faith — What Faith is (n. 9239 to n. 9245).

The Reasons why the Lord willed to be born on our Earth, and not on another (n. 9350 to n. 9362).

The Doctrine of Charity and Faith — Persuasive Faith (n. 9363 to n. 9369).

On the Earths in the Starry Heaven ; and their Inhabitants, Spirits, and Angels (n. 9438 to n. 9442).

The Doctrine of Charity and Faith — The Forgiveness of Sins (n. 9443 to n. 9454).

On the Earths in the Starry Heaven; here, on the First Earth seen there (n. 9578 to n. 9584).

The Doctrine of Charity and Faith — Freedom (n. 9585 to n. 9591).

Continuation concerning the First Earth in the Starry Heaven (n. 9693 to n. 9700).

The Doctrine of Charity and Faith — The Internal and the External Man (n. 9701 to n. 9709).

Continuation about the First Earth seen in the Starry Heaven (n. 9790 to n. 9795).

The Doctrine of Charity and Faith — The Understanding of Truth and the Will of Good (n. 9796 to n. 9803).

Concerning the Second Earth seen in the Starry Heaven (n. 9967 to n. 9973).

* Compiled by the Reviser.

NOTE. — The figures between brackets in the text of the long paragraphs indi- cate the subdivisions arranged for the Swedenborg Concordance.

iii

THE

BOOK OF EXODUS

CHAPTER THE TWENTY-SECOND.

THE DOCTRINE OF CHARITY.

9112. What Conscience is shall now be stated. Conscience is formed in a man from his religious persuasion, according to the reception of this within himself.

9113. With the man of the church, Conscience is formed by means of truths of faith from the Word, or from doctrine drawn from the Word, according to the reception of these in the heart. For when a man knows the truths of faith and apprehends them in his own way, and afterward wills them and does them, a Conscience is then being formed in him. Reception in the heart is reception in the will, for the will of man is that which is called his " heart."

9114. From this it is that those who have Conscience speak from the heart what they speak, and do from the heart what they do. Such also have an undivided mind, for they act in accordance with what they believe to be true and good, and in accordance with what they understand. Consequently a more perfect Conscience is possible with those who are more enlight- ened than others in the truths of faith, and who are in a clearer perception than others, than is possible with those who are less enlightened, and who are in an obscure perception.

9115. Those have Conscience who have received from the Lord a new will. This will is itself the Conscience ; and there- fore to act contrary to Conscience is to act contrary to this will. And as the good of charity makes the new will, the good of charity also makes the Conscience.

VOL. XI.— 1

2 EXODUS [N. 9116

9116. Seeing that, as before said (n. 9113), Conscience is formed by means of the truths of faith, as also is the new will, and charity, it follows that to act contrary to the truths of faith is to act contrary to Conscience.

9117. As the faith and charity which are from the Lord make a man's spiritual life, it follows that to act contrary to Conscience is to act contrary to this life.

9118. As therefore to act contrary to Conscience is to act contrary to the new will, contrary to charity, and contrary to the truths of faith, consequently contrary to the life which man has from the Lord, it is evident from this that a man is in the tranquillity of peace, and in internal blessedness, when he acts according to Conscience; and that he is in intran- quillity, and also in pain, when he acts contrary to Conscience. This pain is what is called " the stings of Conscience."

9119. Man has a Conscience of what is good, and a Con- science of what is just. The Conscience of what is good is the Conscience of the internal man ; and the Conscience of what is just is the Conscience of the external man. The Conscience of what is good consists in acting according to the precepts of faith from internal affection ; while the Conscience of what is just consists in acting according to civil and moral laws from external affection. They who have a Conscience of what is good, have also a Conscience of what -is just; but they who have only a Conscience of what is just, have the capacity of receiving a Conscience of what is good, and moreover do re- ceive it when they are instructed.

9120. What Conscience is may also be illustrated by exam- ples. If unknown to the other, a man has the property of that other in his possession, and thus can keep it for himself with- out any fear of the law, or of the loss of honor and reputation, and nevertheless restores it to the other because it is not his own, he has Conscience, for he does what is good for the sake of what is good, and what is just for the sake of what is just. Again, if a man who has it in his power to attain a high posi- tion, sees that another, who also is a candidate, would be more useful to his country, and yields the position to this other man for the sake of his country's good, he has Conscience. So in all other cases.

N. 9121] THE DOCTRINE OF CHARITY 3

9121. From these examples may be inferred the character of those who have no Conscience. They are known from the opposite. Those among them who for the sake of their own advantage would make what is unjust to appear as just, and what is evil to appear as good ; and the reverse ; have no Con- science. Those of them who know that what they do is unjust and evil, and yet do it, do not know what Conscience is, and if instructed, do not wish to know. Such are they who do all things for the sake of themselves and the world.

9122. Those who have not received Conscience in the world cannot receive Conscience in the other life. Thus they cannot be saved, because they have no plane into which heaven (that is, the Lord through heaven) can flow, and whereby it may operate, and so draw them to itself ; for Conscience is the plane and receptacle of the influx of heaven. Wherefore in the other life such persons are associated with those who love themselves and the world above all things ; and these are in hell.

CHAPTER XXII.

1.* If a thief be caught while digging through, and be smit- ten, and he die, bloods shall not be shed for him.

2. If the sun have risen upon him, bloods shall be shed for him ; repaying he shall repay ; if he have nothing, he shall be sold for his theft.

3. If finding the theft be found in his hand, from an ox even to an ass, even to one of the small cattle, living ; he shall repay double.

4. When a man shall desolate a field or a vineyard, and shall let his beast go in, and it shall desolate in the field of another ; of the best of his own field, and of the best of his own vine- yard, he shall repay.

5. When a fire shall go forth, and shall catch hold of thorns, and a stack is consumed, or the standing crop, or a field; he that kindleth the fire repaying shall repay.

* The verses are numbered as in the Hebrew Bible.

4 EXODUS [N. 9122

6. When a man shall give to his companion silver or vessels to take care of, and it be stolen out of the man's house; if the thief be caught, he shall repay double.

7. If the thief be not caught, the lord of the house shall be brought unto God, to see whether he hath put his hand to his companion's work.

8. Upon every word of transgression, upon ox, upon ass, upon one of the small cattle, upon garment, upon every lost thing, whereof he shall say, This is it; even unto God shall come the word of them both ; he whom God shall condemn shall repay double to his companion.

9. When a man shall give to his companion an ass, or an ox, or one of the small cattle, or any beast, to take care of; and it die, or be broken, or be led away captive, no one seeing it :

10. The oath of Jehovah shall be between them both, to see whether he hath put his hand to his companion's work, or whether its lord hath taken it ; and he shall not repay.

11. And if stealing it shall be stolen from him, he shall repay to its lord.

12. If tearing it shall be torn, he shall bring a witness for it ; he shall not repay that which was torn.

13. And when a man shall borrow from his companion, and it be broken, or die, the lord thereof not being with it, repay- ing he shall repay.

14. If the lord thereof be with it, he shall not repay ; if he is a hireling he shall come in his hire.

15. And when a man shall persuade a virgin who is not betrothed, and shall lie with her, endowing he shall endow her to himself for a woman.

16. If refusing her father shall refuse to give her to him, he shall pay silver according to the dowry of virgins.

17. Thou shalt not suffer a sorceress to live.

18. Every one that lieth with a beast, dying he shall die.

19. He that sacrificeth to gods, save to Jehovah alone, shall be accurst.

20. And a sojourner thou shalt not afflict, and shalt not oppress ; for ye were sojourners in the land of Egypt.

21. Any widow and orphan ye shall not afflict.

N. 9122] CHAPTER XXII. 5

22. If afflicting thou shalt afflict him, so that crying he shall cry unto Me, hearing I will hear his cry :

23. And Mine anger shall wax hot, and I will kill you with the sword; and your wives shall become widows, and your sons orphans.

24. If thou shalt lend silver to My people, the needy with thee, thou shalt not be to him as a usurer ; ye shall not put usury upon him.

25. If taking a pledge thou shalt take in pledge thy com- panion's garment, even at the going in of the sun thou shalt restore it to him :

26. For it is his only covering, it is his garment for his skin, wherein he may sleep; and it shall be, when he shall cry unto Me, that I will hear; for I am merciful.

27. Thou shalt not curse God, and a prince in thy people thou shalt not execrate.

28. The firstfruits of thy grain, and the firstfruits of thy wine, thou shalt not delay. The firstborn of thy sons thou shalt give to Me.

29. So shalt thou do with thine ox, and with thy flock; seven days it shall be with its mother ; on the eighth day thou shalt give it to Me.

30. And ye shall be men of holiness to Me ; and flesh that is torn in the field ye shall not eat ; ye shall cast it to the dog.

THE CONTENTS.

9123. The subject treated of in this chapter in the internal sense is the injuries occasioned in various ways to the truth of faith and the good of charity, and their amendment and restoration; also the aid to be brought should they be extin- guished. Afterward instruction in the truths of faith is treated of; and lastly, the state of a man's life when he is in the good of charity.

EXODUS [N. 9124

THE INTERNAL SENSE.

9124. Verses 1—3*. If a thief be caught while digging through, and be smitten, and he die, bloods shall not be shed for him. If the sun have risen upon him, bloods shall be shed for him ; repaying he shall repay ; if he have nothing, he shall be sold for his theft. If finding the theft be found in his hand, from an ox even to an ass, even to one of the small cattle, living, he shall repay double. "If a thief be caught while digging through," signifies if it is not apparent that good or truth is being taken away ; " and be smitten, and he die," signifies if then it is so injured as to be extinguished; "bloods shall not be shed for him," signifies that he is not guilty of the violence that is done; "if the sun have risen upon him," signifies if he shall see it clearly from within; "bloods shall be shed for him," signifies that he is guilty; "repaying he shall repay," signifies the amendment and restoration of the truth and good that have been taken away ; " if he have nothing," signifies if nothing remains; "he shall be sold for his theft," signifies alienation ; " if finding the theft be found in his hand," signi- fies if there be anything remaining of truth and good by which restoration can be made; "from an ox even to an ass," signi- fies whether from exterior good or truth ; " even to one of the small cattle," signifies or from interior truth and good; "liv- ing," signifies in which there is spiritual life ; " he shall repay double," signifies restoration to the full.

9125. If a thief be caught ivhile digging through. That this signifies if it is not apparent that good or truth is being taken away, is evident from the signification of " digging through," as being the perpetration of evil in secret, and when it is said of a thief, as being the taking away of good or truth by falsity from evil so that it is not apparent (of which in what follows) ; and from the signification of " a thief," as being one who takes away good and truth (see n. 5135, 8906, 9018, 9020), and in the abstract sense, the truth or good that is taken away. It is said " in the abstract sense," because the angels, who are in the internal sense of the Word, think abstractedly from per-

* Verses 2 to 4 in the English Bible.

N. 9125] CHAPTER XXII. VERS. 1-3 7

sons (n. 5225, 5287, 5434, 8343, 8985, 9007). Moreover in this sense the Word has real things as objects, without determina- tion to persons and places. [2] That " digging through" denotes the perpetration of evil in secret, and when said of a thief, the taking away of good or truth by falsity from evil so that it is not apparent, is evident from the fact that a distinction is here made between the theft effected by digging through, and that which is committed when the sun is risen (of which in the following verse). That "digging through" has this significa- tion is also evident from the passages in the Word where it is mentioned, as in Jeremiah : —

Also in thy skirts is found the blood of poor innocent souls. I have not found them in digging through, but they are upon them all (ii. 34);

speaking of filthy loves and the evils from them ; " I have not found them in digging through" denotes not by a search in secret ; and therefore it is said " they are upon them all," that is, they appear everywhere. And in Ezekiel : —

He brought me in to the door of the court, where I saw, and behold a hole in the wall. He said unto me, Come, dig through the wall; I there- fore digged through the wall, when behold a door (viii. 7, 8);

speaking of the abominations of the house of Israel which they wrought in secret ; " to dig through the wall" denotes to enter in secretly, and to see what they are doing. In Amos : —

Though they dig through into hell, thence shall My hand take them; though they climb up to heaven, thence will I cast them down (ix. 2);

" to dig through into hell" denotes to hide themselves there, thus in falsities from evil ; for " hell" denotes falsity from evil, because this reigns there. The falsities there are called " dark- ness," within which they hide themselves from the light of heaven ; for they flee from the light of heaven, which is Divine truth from the Lord. In Job: —

The eye of the adulterer watcheth for the twilight, saying, No eye shall see me; and he putteth a covering on his face. In the dark he dig- geth through houses, which they mark for themselves in the daytime; they acknowledge not the light; even so morning is to them the shadow of death ; for they acknowledge the terrors of the shadow of death (xxiv. 16-17);

8 EXODUS [N. 9125

here " digging through houses" plainly means secretly plunder- ing the goods of another ; for it is said that " hi the dark he diggeth through houses ;" that " he watcheth for the twilight that no eye may see him ;" that " he putteth a covering on his face ;" that " he acknowledges not the light ;" also that " the morning is to them the shadow of death." [3] That " digging through a house" denotes secretly taking away another's good, originates from the representatives in the other life. There, when the angels are conversing about falsity destroying good in secret, this is represented below, where angelic conversa- tions are presented to the sight, by digging through a wall ; and on the other hand, when the angels are conversing about truth coming to good, and conjoining itself with it, this is rep- resented by an open door through which there is entrance. It is from this that the Lord, who because He spoke from the Divine, spoke according to the representatives that exist in heaven, and according to correspondences, says : —

Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep (John x. 1, 2).

This know, that if the master of the house had known in what hour the thief would come, he would surely have watched, and would not have suffered his house to be digged through (Luke xii. 39).

Here also a " thief" denotes one who through falsities destroys the goods of faith ; " to dig through a house" denotes to do this secretly, because it is done when the master of the house is not watching. From this also it is that " to come as a thief" denotes to come clandestinely, because not through the door, but by some other way, as in John : —

Unless thou watchest, I will come upon thee as a thief, and thou shalt not know in what hour I will come upon thee (Rev. iii. 3).

Behold I come as a thief; blessed is he that watcheth (Rev. xvi. 15).

" To come as a thief" denotes to come clandestinely and unex- pectedly. The reason why this is so said by the Lord is that it is meant that the door with man is closed through the falsity of evil.

9126. And be smitten, and he die. That this signifies if then it is so injured as to be extinguished, is evident from the signification of "being smitten," when said of truth and

N. 9126] CHAPTER XXII. VEBS. 1-3 9

good, as being to be injured or harmed (see n. 9034, 9058) ; and from the signification of " dying," as being to be extinguished. Truth and good are here meant, because by a " thief," or by "theft," is signified that which has been taken away, thus good and truth, as also in what follows : " if finding the theft be found in his hand, from an ox, even to an ass, even to one of the flock" (verse 3) ; an " ox," an " ass," and " one of the flock," signify goods and truths exterior and interior ; and they are called " theft," because found in the hand of the thief ; in like manner "silver" and "vessels" (verse 6), which also de- note truths interior and exterior. The like is signified by "thief" as by "theft," because in the sense abstracted from person, "the thief" denotes the theft; that is, the truth and good that have been taken away (see just above, n. 9125).

9127. Bloods shall not be shed for him. That this signifies that he is not guilty of the violence that is done, is evident from the signification of "blood," as being in the supreme sense the Divine truth proceeding from the Lord's Divine good, and in the internal sense thence derived, the truth of good (see n. 4735, 6378, 6978, 7317, 7326, 7846, 7850, 7877). Wherefore by "shedding blood" is signified doing violence to truth Divine, or to the truth of good, and also to good itself. For he who does violence to truth does violence likewise to good, because truth has been so conjoined with good that the one belongs to the other ; and therefore if violence is done to the one, it is done to the other also. From this it is plain that by "bloods not being shed for him" is signified that he is not guilty of violence done to truth and good. [2] He who knows nothing of the internal sense of the Word, knows no otherwise than that by "bloods" in the Word are signified bloods ; and that by " shedding blood" is merely signified kill- ing a man. But the internal sense does not treat of the life of man's body, but of the life of his soul, that is, of his spir- itual life, which he is to live forever. This life is described in the Word in the sense of the letter by such things as belong to the life of the body ; namely, by the flesh and blood. And because the spiritual life of man exists and subsists through the good which is of charity and the truth which is of faith, there- fore in the internal sense of the Word the good which is of

10 EXODUS [N. 9127

charity is meant by "flesh," and the truth which is of faith is meant by "blood." And in a still more interior sense, the good which is of love to the Lord is meant by "flesh," and the good of love toward the neighbor is meant by "blood." But in the supreme sense, which treats of the Lord alone, " flesh" denotes the Divine good of the Lord, thus the Lord Himself as to Divine good ; and " blood" denotes the Divine truth proceeding from the Lord, thus the Lord as to Divine truth. These things are understood in heaven by "flesh and blood" when a man is reading the Word; in like manner when he attends the Holy Supper ; but in this the bread is the flesh, and the wine is the blood, because by "bread" the same is signified as by "flesh," and by "wine" the same as by " blood." [3] But this is not apprehended by those who are sensuous, as is the case with most men in the world at this day ; and therefore let them remain in their own faith, pro- vided they believe that in the Holy Supper, and in the Word, there is something holy, because from the Divine. Granting that they do not know wherein this holiness consists, never- theless let those who are endowed with any interior perception (that is, who are able to think above the things of sense), con- sider whether blood is meant by " blood," and flesh by " flesh," in the following passages : —

Son of man, thus said the Lord Jehovih; Say to every bird of the heaven, to every wild animal of the field, Assemble yourselves, and come; gather yourselves from every side upon My sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth; and ye shall drink blood even to drunkenness, of My sacrifice which I will sacrifice for you. Ye shall be sated at My table with the horse and the chariot, and with the strong one, and with every man of war. Thus will I set My glory among the nations (Ezek. xxxix. 17-21).

I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, Gather yourselves together unto the supper of the great God, that ye may eat the flesh of kings, and the flesh of captains, and the flesh of the strong ones, and the flesh of horses, and of them that sit thereon, and the flesh of all; free and bond, small and great (Rev. xix. 17, 18).

It is very clear that in these passages by "flesh" is not meant flesh, and by " blood" is not meant blood. [4] In like manner

N. 9127] CHAPTER XXII. VERS. 1-3 11

then with the " flesh and blood" of the Lord, in the following passage in John : —

The bread that I will give is My flesh. Verily, verily, I say unto you Except ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you. He that eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, abideth in Me, and I in him. This is the bread that came down from heaven (vi. 51-58).

That the Lord's "flesh" denotes the Divine good of His Divine love ; and that His " blood" denotes the Divine truth proceed- ing from His Divine good ; can be seen from the fact that these are what nourish the spiritual life of a man. From this also it is said, "My flesh is meat indeed, and My blood is drink indeed ; " and also, " this is the bread that came down from heaven." And as man is conjoined with the Lord through love and faith, it is also said, "he that eateth My flesh, and drink- eth My blood, abideth in Me, and I in him." But as before said those alone apprehend this saying who can think above the sensuous things of the body ; especially those who are in faith and in love to the Lord, for these are raised by the Lord from the life of the sensuous things of the body toward the life of their spirit; thus from the light of the world into the light of heaven, in which light those material things which are in the thought from the body disappear. [5] He therefore who knows that "blood" denotes truth Divine from the Lord, is also able to know that by "shedding blood" in the Word is not signified killing, or depriving a man of the life of the body ; but killing or depriving him of the life of the soul, that is, destroying his spiritual life, which is from faith in and love to the Lord. That "blood," when understood as being shed unlawfully, denotes truth Divine destroyed by means of falsities from evil, is clear from the following passages : —

When the Lord shall have washed away the filth of the daughters of Zion, and shall have washed away the bloods of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of cleansing (Isa. iv. 4).

Your hands are defiled with blood, and your fingers with iniquity. Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity (Isa. lix. 3, 7).

Also in thy skirts is found the blood of poor innocent souls (Jer. ii. 34).

12 EXODUS [N. 9127

Because of the sins of the prophets, the iniquities of the priests, that shed the blood of the righteous in the midst of Jerusalem, they have wan- dered blind in the streets, they are defiled with blood; the things which they cannot [defile], they touch with their garments (Lam. iv. 13, 14).

I passed by thee, and saw thee trodden down in thy bloods, and I said, In thy bloods live; I washed thee with waters, and I washed away thy bloods from upon thee, and I anointed thee with oil (Ezek. xvi. 6, 9).

Thou, son of man, wilt thou plead with the city of bloods? make known to her all her abominations. And thou shalt say, Thou art be- come guilty through thy blood which thou hast shed, and art defiled through thine idols which thou hast made. Behold, the princes of Israel, every one according to his arm, have been in thee, and have shed blood. Slanderous men have been in thee to shed blood; and in thee they have eaten upon the mountains (Ezek. xxii. 2, 4, 6, 9).

I will set wonders in the heaven and in the earth, blood, and fire, and a pillar of smoke. The sun shall be turned into thick darkness, and the moon into blood, before the great and terrible day coine (Joel ii. 30, 31).

The sun became black as sackcloth of hair, and the whole moon be- came as blood (Rev. vi. 12).

The second angel sounded, and as it were a great mountain burn- ing with fire was cast into the sea; and the third part of the sea became blood (Rev. viii. 8).

The second angel poured out his vial into the sea, and it became blood as of a dead man, whence every living soul died in the sea. The third angel poured out his vial into the rivers, and into the fountains of waters, and they became blood (Rev. xvi. 3, 4).

[6] In these passages by "blood" is not meant the blood of man's bodily life that is shed; but the blood of his spiritual life, which is truth Divine, to which violence has been done through falsity from evil. The like is meant by "blood" in Matthew : —

Upon you shall come the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zachariah, whom ye slew between the temple and the altar (xxiii. 35);

by which is signified that the truths of the Word have had violence done to them by the Jews, from the earliest time even to the present, insomuch that they would riot acknowledge anything of internal and heavenly truth. Therefore neither did they acknowledge the Lord. Their "shedding His blood" signified the complete rejection of truth Divine, for the Lord was Divine truth itself, which is " the Word made flesh" (John i. 1, 14). The complete rejection of truth Divine which was

N. 9127] CHAPTER XXII. VERS. 1-3 13

from the Lord, and which was the Lord, is meant by these words in Matthew: —

Pilate washed his hands before the people, saying, I am innocent of the blood of this just man; see ye to it. And all the people answered, His blood be on us, and on our children (xxvii. 24, 26).

Therefore this subject is thus described in John: —

One of the soldiers with a spear pierced his side, and straightway there came out blood and water. He that saw bare witness, and his wit- ness is true; and he knoweth that he saith true things, that ye may believe (xix. 34, 35);

that water also came out was because by " water" is signified external truth Divine, such as is the Word in the letter (that "water" denotes truth, see n. 2702, 3058, 3424, 4976, 5668, 8568). [7] From all this also it is evident what is signified by being purified " by the blood of the Lord," namely, that it is through the reception of the truth of faith from Him (n. 7918, 9088). So also it is plain what is signified by these words in John: —

They overcame the dragon by the blood of the Lamb, and by the Word of His testimony (Rev. xii. 11);

"by the blood of the Lamb" denotes through the Divine truth which is from the Lord, which is also " the Word of His testi- mony." " The blood of the Lamb" denotes innocent blood, for "a lamb" denotes innocence (n. 3519, 3994, 7840). The truth Divine that proceeds from the Lord in heaven has innocence inmostly within it, for it affects no others than those who are in innocence (n. 2526, 2780, 3111, 3183, 3494, 3994, 4797, 6013, 6107, 6765, 7836, 7840, 7877, 7902).

9128. If the sun have risen upon him. That this signifies if he shall see it clearly from within, namely, the theft which is being committed, is evident from the signification of "the sun rising," as being to be seen in the light, thus clearly ; here, that good and truth are taken away, which is signified by "theft" (see n. 9125). That "if the sun have risen" has this signification, is because by " the thief being caught while dig- ging through" (mentioned in the preceding verse), is signified the taking away of good and truth in secret, thus when it is not seen (n. 9125). It is said "seen from within," because such

14 EXODUS [N. 9128

a thing is seen by the internal man. [2] As this is an impor- tant matter, something shall be said about sight from within. A man sees in himself whether what he thinks and wills, and consequently what he says and does, is good or evil, and con- sequently whether it is true or false. This is quite impossible unless he sees from within. Seeing from within is seeing from the sight of the internal man in the external. The case is the same as with the sight of the eye: the eye cannot see the things which are within it, but only those which are outside of it. From this then it is that a man sees the good and the evil that are in himself. Nevertheless one man sees this better than another, and some do not see it at all. They who see it, are they who have received from the Lord the life of faith and charity, for this life is the internal life, or the life of the inter- nal man. Such persons, being from faith in truth, and from charity in good, can see the evils and falsities in themselves; for evil can be seen from good, and falsity from truth ; but not contrariwise. The reason is that good and truth are in heaven, and in its light ; whereas evil and falsity are in hell, and in its darkness. From this it is evident that those who are in evil and thence in falsity cannot see the good and truth, nor even the evil and falsity, which are in themselves, consequently neither can they see from within. [3] But be it known that to see from within is to see from the Lord; for it is the same with sight as with everything that exists, in that nothing exists from itself, but from that which is prior to or higher than itself, thus finally from the First and Highest. The First and Highest is the Lord. He who apprehends this can also appre- hend that everything of life with man is from the Lord ; and that as charity and faith constitute the veriest life of man, everything of charity, and everything of faith, are from the Lord. He who excels others in the gift of thought and per- ception, can from this also apprehend that the Lord sees each and all things — even the most minute — that are with man. But evil and falsity do not come forth from what is higher than themselves ; but from what is lower. Consequently they do not come forth from the Lord, but from the world; for the Lord is above, and the world is beneath. Wherefore with those who are in evil and thence in falsity, the internal man

N. 9128] CHAPTER XXII. VERS. 1-3 15

is closed above and open beneath. From this it is that they see all things upside down ; the world as everything, and heaven as nothing. It is also for this reason that before the angels they appear upside down ; with the feet upward, and the head downward. Such are all in hell.

9129. Bloods shall be shed for him. That this signifies that he is guilty, is evident from the signification of "blood," as being violence done to good and truth, thus to be guilty of such violence (of which above, n. 9127).

9130. Repaying he shall repay. That this signifies the amendment and restoration of the truth and good that have been taken away, is evident from the signification of " repay- ing," as being amendment and restoration (see n. 9087, 9097).

9131. If he have nothing. . That this signifies if nothing remains, namely, of the good and truth that have been taken away, is evident from the signification of "his (that is, the thief's) having nothing," as being that nothing remains of the truth and good that have been taken away. (That the " theft " denotes the good and truth taken away, see n. 9125 ; also that the same is signified by "a thief as by "theft," n. 9125, 9126.)

9132. He shall be sold for his theft. That this signifies alienation, is evident from the signification of " to be sold," as being alienation (see n. 4752, 4758, 5886), here of the good and truth taken away, of which nothing remains (n. 9131); and from the signification of " for the theft," as being amend- ment and restoration by other good or truth in place of that taken away, which is signified by "repaying" (n. 9130); for the thief was sold that the theft might be repaid. With what is contained in this verse the case is this. He who sees that the good or truth with him is being taken away by falsity derived from evil, is guilty of the violence done to them, for it is done with his knowledge. For that which is done with the man's knowledge, proceeds from the will, and at the same time from the understanding, thus from the whole man, because man is man from these two, and what is done from these two is done from the falsity which is from evil — from falsity, be- cause from the understanding ; and from evil, because from the will. It is from this that the man is guilty. That which comes from a man's understanding, and at the same time from his

16 EXODUS [N. 9132

will, is made his own (see n. 9009, 9069, 9071); and that a man becomes guilty if when he sees the evil of his will he does not repress it by means of his understanding, see n. 9075.

9133. If finding the theft be found in his hand. That this signifies if there be anything remaining of truth and good by which restoration can be made, is evident from the significa- tion of "finding there be found," when said of the good or truth that has been taken away, which is signified by the " theft," as being to remain ; from the signification of " in his hand," as being in his power (that "the hand" denotes power, see n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8153, 8281; that "in his hand" also denotes that which appertains to him, will be seen below) ; and from the signification of "theft," as being the good or the truth that has been taken away (n. 9125). From this it is plain that by "if finding the theft be found in his hand" is signified if there be anything remaining of good and truth. That it also means whereby restoration can be made, is because this verse treats of the restoration of the good and truth that have been taken away. The case herein is this. So long as a gen- eral affection of good remains, there always remains something by means of which any particular good that has been taken away may be restored, for particular goods and truths depend upon a general good (n. 920, 1040, 1316, 4269, 4325, 4329, 4345, 4383, 5208, 6115, 7131). That « in his hand" denotes whatever appertains to him, is because by " the hand" is signified power, and whatever is in any one's power appertains to him. Conse- quently by "the hand," especially by "the right hand," is sig- nified the man himself. From all this it can be seen what is signified by "sitting at the right hand of the Father," when this is said of the Lord, as being to be everything with the Father, thus to be the Father Himself; which is the