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Exod. xxiii. 20, 21. The name of Jehovah is every thing divine; in the midst, is in the inmost, and thereby in the all of him. The midst also signifies the inmost, and thence the all, in many other passages in the Word, where evils are also treated of, as in Isaiah xxiv. 13, Jerem. xxiii 9, Psalm v. 9, ix. 4, 5, xxxvi. 2, lv. 7, lxii. 4. These passages are adduced, in order to show, that in the midst of the candlesticks, signifies in the inmost, from which the church and every thing belonging to it is derived; for the church and every thing that belongs to it is from the Lord through the Word. That candlesticks signify the New Church, may be seen above,

n. 43.

45. " Clothed with a garment down to the foot," signifies, the proceeding divine, which is divine truth. The reason why a garment down to the foot signifies the proceeding divine, which is divine truth, is, because garments, in the Word, signify truths, thence talaris, which is an outer garment or vest, when the Lord is treated of, signifies the proceeding divine truth. That garments, in the Word, signify truths, is, because in heaven the angels are clothed according to the truths proceeding from their good; concerning which see the work on Heaven and Hell, n. 177-182. In what follows it will also be seen, that nothing else is understood by garments in the Word in its spiritual sense; therefore, that nothing else is understood by the Lord's garments, when he was transfigured, which appeared white as the light, Matt. xvii. 1-4, Mark ix. 2-8, Luke ix. 28–36. Nor is any thing else understood by the Lord's garments which the soldiers divided, John xix. 23, 24. That similar things are represented, and therefore signified, by the garments of Aaron, may be seen in The Arcana Cælestia, n. 9814, 10,068; particularly what is signified by the ephod, n. 9477, 9824, 10,005; what by the robe, n. 9825, 10,005; what by the coat, n. 9826, 9942; and what by the mitre, n. 9827: for Aaron represented the priestly office of the Lord. Concerning the signification of garments in the Word, see below, n. 166, 328.

46. "And girt about the paps with a golden girdle,"

signifies the proceeding, and at the same time, the con joining divine, which is divine good. That a golden girdl has this signification, is, because by the Lord's breast, an especially by the paps, his divine love is signified; thence by the golden girdle which girded them, is signified th proceeding, and at the same time the conjoining divine which is the divine good of his divine love; moreove gold signifies good; see below, n. 913. A zone or girdle in the Word, likewise signifies a common band, whereby all things are kept in their order and connexion; as in Isaiah: "There shall come forth a rod out of the stem o Jesse, and righteousness shall be the girdle of his loins and faithfulness the girdle of his reins," xi. 1-5; the rod coming out of the stem of Jesse is the Lord. Tha the girdle of the ephod, and the belt of Aaron's coat, sig. nified conjunction, may be seen in The Arcana Cælestia n. 9837, 9944. As a girdle signifies a band conjoining the goods and truths of the church, therefore, when the church among the children of Israel was destroyed, Jeremiah the prophet was commanded, to procure himself a girdle, and put it upon his loins, and then to hide it in a hole of a rock beside the Euphrates; and at the end of days, when he took it, behold it was rotten, and was profitable for nothing, Jerem. xiii. 1-12; by which was represented, that at that time there was no good in the church, and thence that truths were dissipated. The same is signified by girdle in Isaiah: "Instead of a girdle there shall be a rent," iii. 24; and also in other places. That by the paps or breasts divine love is signified, is evident from those passages in the Word where they are mentioned, as also from their correspondence with love.

47. "His head, and his hairs, were white like wool, as white as snow," signifies, the divine love of the divine wisdom in first principles and in ultimates. By the head of a man is signified the all of his life; and the all of man's life has relation to love and wisdom, therefore by the head is signified wisdom, and also love; but as there is no love without its wisdom, nor wisdom without its love, therefore it is the love of wisdom which is understood by the head; and when the Lord is spoken of, it is the divine

love of the divine wisdom. But the signification of the head will be shown from the Word, below n. 538, 565. Since, therefore, by the head is understood love, and also wisdom, in their first principles, it follows that by hair is to be understood love and wisdom in their ultimates; and because hairs are here spoken of the Son of Man, who is the Lord as to the Word, by his hairs are signified the divine good, which is of love, and the divine truth, which is of wisdom, in the ultimates of the Word; and the ultimates of the Word are what are contained in its literal sense: that the Word in this sense is signified by the hairs of the Son of Man, or of the Lord, seems a paradox, but yet it is true; this may appear from the passages in the Word adduced in The Doctrine of the New Jerusalem concerning the Sacred Scripture, n. 35-49; where it is also shown, that the Nazarites in the Israelitish church represented the Lord as to the Word in ultimates, which is its literal sense; for Nazarite, in the Hebrew language, signifies hair, or a head of hair; hence the strength of Samson, who was a Nazarite from the womb, was in his hair; that in like manner divine truth is in its power, in the literal sense of the Word, may be seen in the abovementioned Doctrine concerning the Sacred Scripture, n. 37-49; therefore, also, the shaving of the head was strictly prohibited the high priest and his sons; and, for the same reason, forty-two children were torn in pieces by two bears, because they called Elisha, Baldhead. Elisha, as well as Elijah, represented the Lord as to the Word; bald signifies the Word without its ultimate, which, as was observed, is its literal sense, and bears signify that sense of the Word separated from its internal sense; they who separate them, appear also in the spiritual world, at a distance, like bears, whence it is evident why this was done to the children: therefore, also, to induce baldness was the greatest disgrace, and a mark of extreme grief. For which reason, when the Israelitish nation had perverted all the literal sense of the Word, this lamentation was made over them: "Her Nazarites were purer than snow, they were whiter than milk; their visage is blacker than a coal, they are not known in the streets," Lament.

iv. 7, 8. Also: "Every head was made bald, and ever shoulder was peeled," Ezek. xxix. 18. And: "Shame shall be upon all faces, and baldness upon all their heads,' Ezek. vii. 18. In like manner, Isaiah xv. 2, Jerem. xlviii 37, Amos viii. 10. As the children of Israel dispersed by falses all the literal sense of the Word, therefore the prophet Ezekiel was commanded to represent this by shaving his head with a razor, and to burn with fire a third part of the hair, and smite a third part with a sword, and scatter a third part in the wind, and to collect some in his skirts, and afterwards cast them also into the fire, Ezek. v. 1-4. Therefore, also, it is said in Micah, "Make thee bald and poll thee for thy delicate children, enlarge thy baldness as the eagle; for they are gone into captivity from thee," i. 16. The delicate children are the genuine truths of the church from the Word. And as Nebuchadnezzar, king of Babylon, represented the Babylonian falsification of the Word, and destruction of all truth therein, therefore it came to pass that his hairs were grown like - eagles' feathers, Dan. iv. 33. By reason that hairs signified that holy principle of the Word, it is said of the Nazarite, "That he should not shave the hair of his head, because the consecration of his God is upon his head," Numb. vi. 1-21; and therefore it was ordained, "That the high priest and his sons should not uncover their heads, lest they should die, and lest wrath should come upon all the people," Levit. x. 6. Now as by hairs is signified divine truth in its ultimates, which in the church is the Word in its literal sense, therefore, also, the same is said of the Ancient of Days in Daniel: "I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like pure wool," vii. 9: that the Ancient of Days is the Lord, appears evidently in Micah: But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel, whose goings forth have been from of old, from everlasting," v. 2; and in Isaiah, where he is called the Father of Eternity, ix. 5. From these passages, and many others, which are not adduced by

reason of their abundance, it may appear, that by the head and hairs of the Son of Man, which were white like wool, as white as snow, is understood the divine of love and wisdom, in first principles and in ultimates; and as by the Son of Man, the Lord is understood as to the Word, it follows that this also is understood in first principles and in ultimates; otherwise to what purpose would the Lord here in the Apocalypse, and in the Ancient of Days in Daniel, be described as to the hair? That by hair, the literal sense of the Word is signified, appears evidently from those who are in the spiritual world; they who have held the literal sense of the Word in contempt, appear bald there; and, on the contrary, they who have loved the literal sense of the Word, appear there with becoming hair. It is said white as wool, and as snow, because wool signifies good in ultimates, and snow, truth in ultimates; as also in Isaiah, i. 18: for wool is from sheep, by which is signified the good of charity, and snow is from water, by which are signified the truths of faith.

48. "And his eyes were as a flame of fire," signifies, the divine wisdom of the divine love. By eyes, in the Word, is meant the understanding, and thence, by the eye-sight, intelligence; therefore, when spoken of the Lord, the divine wisdom is understood; but by a flame of fire, is signified spiritual love, which is charity; wherefore, when spoken of the Lord, the divine love is understood; hence, then, by his eyes being like a flame of fire, is signified the divine wisdom of the divine love. That the eye signifies the understanding, is, because they correspond; for as the eye sees from natural light, so does the understanding from spiritual light; wherefore to see is predicated of both. That by eye, in the Word, the understanding is signified, is evident from the following passages: "Bring forth the blind people that have eyes, and the deaf that have ears," Isaiah xliii. 8. "In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity," Isaiah xxix. 18. "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped," Isaiah xxxv. 5, 6. "I will give thee for a light of the Gentiles, to

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