10360. And ye shall keep the Sabbath. That this signifies that the Divine Human of the Lord is to be worshiped, is evident from the signification of “keeping,” when said of the Divine, as being to worship; and from the signification of “the Sabbath,” as being in the supreme sense the union of the Divine which is called the “Father” and of the Divine Human which is called the “Son,” thus the Divine Human in which is this union. This union is signified by “the Sabbath,” because by the six days of labor which precede the seventh is signified every state of combat; for in the spiritual sense “labor” does not mean such labor as there is in the world, but such as those who are in the church endure before they enter the church and become the church, which labor is combat against evils and falsities of evil. A like “labor” (in the spiritual sense) was endured by the Lord when He was in the world; for He then fought against the hells, and reduced them and likewise the heavens into order, and at the same time He glorified His Human, that is, He united it to the Divine Itself which He had from conception (see n. 9715, 9809).

[2] The time and state when the Lord was in combats is signified by the six days of labor, but the state when the union had been effected is signified by the seventh day, which is called “the Sabbath,” from “rest,” because the Lord then had rest. Consequently by “the Sabbath” is signified also the conjunction of the Lord with heaven, with the church, with an angel of heaven, and with a man of the church. The reason is that all who are to come into heaven must first be in combats against evils and the falsities of evil, and when these have been separated they enter heaven and are conjoined with the Lord, and then they have rest. It is similar with men in the world. It is known that these must be in combats, that is, that they must undergo temptations, before the good and truth which make the church have been implanted in them; thus before they have been conjoined with the Lord, consequently before they have rest. From this it is evident whence it is that a state of combat is signified by the six days of labor, while rest and also conjunction are signified by the seventh day or the Sabbath.

[3] That the conjunction of good and truth also, is signified by “the Sabbath,” is because when a man is in combats he is in truths; but when truths have been conjoined with good, thus when the man is in good, he then has rest; in like manner as the Lord, when He was in the world, and fought with the hells, was in respect to His Human Divine truth; and when He had united His Human to the Divine Itself, He then, even in respect to His Human, became the Divine good, or Jehovah.

[4] (That the six days which precede the Sabbath denote the combats which precede and prepare for the heavenly marriage, which is the conjunction of good and truth, may be seen in n. 8510, 8888, 9431. As regards the former state, when man is in truths and at the same time in combats against evils and falsities of evils, which state is signified by “the six days of labor,” and as regards the latter state, when he is in good and is led by the Lord, which is signified by “the Sabbath,” see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230, 9274, 9832. That when the Lord was in the world He made His Human first Divine truth, and afterward Divine good, see the places cited in n. 9199, 9315; and that He did this by the combats of temptations, see the places cited in n. 9528.)

[5] Therefore he who knows that by “the Sabbath” in the supreme sense is meant the union of the Divine Itself in the Divine Human of the Lord, may know what those things signify which are so often said in the Word about the Sabbath, as in Isaiah:

If thou turn away thy foot from the Sabbath, so that thou doest not thine inclinations on the day of My holiness; but shalt call the Sabbath honorable delights to the Holy One of Jehovah; and shalt honor it, not doing thine own ways, nor finding thine own desire, nor speaking a word; then shalt thou delight thyself upon Jehovah; and I will exalt thee on the high places of the earth, and I will feed thee with the heritage of Jacob thy father (Isaiah 58:13-14);

He who is acquainted with the internal sense of the Word can plainly see that in this passage by “the Sabbath” is signified the state of conjunction of man with the Lord, thus the state when man is led by the Lord and not by himself, which state is when he is in good. For to be led by the Lord, and not by self, is to “turn away the foot from the Sabbath, not to do one’s own inclinations, not to do one’s own ways, not to find one’s own desire, and not to speak a word.” That in this case the church is in him, and also heaven, is signified by that “he shall be exalted on the high places of the earth, and shall be fed with the heritage of Jacob.” Moreover, that “the Sabbath” denotes the Divine Human in which is union, is signified by the Sabbath being called “a day of holiness and of delight to the Holy One of Jehovah.”

[6] And in Jeremiah:

If ye will hallow the Sabbath day, then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in the chariot and on horses (Jeremiah 17:24-25);

He who is not acquainted with the internal sense of the Word will suppose that these things are to be understood according to the sense of the letter, namely, that if they would hallow the Sabbath, kings and princes would enter in by the gates of the city Jerusalem, and would ride in the chariot and on horses. This however is not the meaning; but that those who reverently worship the Divine Human of the Lord shall be in the Divine truths of heaven and of the church; for by “Jerusalem” is meant the church; by “kings and princes,” its Divine truths; by “the throne of David,” heaven where the Lord is; by “chariot,” the doctrine of good and truth; and by “horses,” an enlightened understanding. (That “Jerusalem” denotes the church, see n. 2117, 3654; that “kings” denote Divine truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that “princes” denote primary truths, n. 1482, 2089, 9954; that a “throne” denotes heaven, n. 5313; that “a chariot” denotes the doctrine of good and truth, n. 5321, 8215; and that “horses” denote an understanding which is enlightened, n. 2760-2762, 3217, 5321, 6534)

[7] As by “the Sabbath” was signified the Lord as to the Divine Human in which there is union, it was therefore commanded that the breads of faces should be set in order upon the table every Sabbath (Leviticus 24:8). That the Lord as to the Divine Human is meant by “bread” is known in the church. For this reason also when the Lord was in the world He called Himself “the Lord of the Sabbath” (Matthew 12:8; Mark 2:27-28; Luke 6:1-5).

[8] And therefore when the Lord was in the world, and united His Human to the Divine Itself, He abrogated the Sabbath in respect to representative worship, or in respect to its worship such as was with the Israelitish people; and made the Sabbath day a day of instruction in the doctrine of faith and of love. This is involved in what is written in John:

Jesus healing a certain man on the Sabbath day said to him, Take up thy bed and walk; and he took up his bed and walked. But the Jews said that it was not allowable to carry a bed on the Sabbath day, and sought to kill the Lord, because He loosed the Sabbath (John 5:8-10, 18).

By the “healing of the sick” is signified the purifying of man from evils and the falsities of evil; by a “bed” is signified doctrine; and by “walking” is signified life.

[9] (That all the healings of diseases which were performed by the Lord involve purification from evils and falsities, or restorations to spiritual life, see n. 8364, 9031, 9086; and that “to walk” denotes life, n. 519, 1794, 8417, 8420.) That a “bed” denotes doctrine is evident from the passages in the Word where a “bed” is mentioned, and also from the representatives in the other life, where when a bed appears and one lying on it, there is signified the doctrine in which he is; consequently beds appear there most highly adorned for those who are in truths from good. But no one can know that such things are signified by the above words of the Lord except by the internal sense, for the Lord spoke by correspondences, thus by significatives, because from the Divine.

9954. And thou shalt anoint them. That this signifies a representative of the Lord as to the good of love, is evident from the signification of “anointing,” as being inauguration to represent (see n. 9474). That it denotes inauguration to represent the Lord as to the good of love, or what is similar, to represent the good of love which is from the Lord, is because by the oil wherewith the anointing was done is signified the good of love (n. 886, 4582, 4638, 9780). It is important to know about this, because anointing has remained in use from ancient time to the present day; for kings are anointed; and anointing is accounted holy at the present day in like manner as it was formerly. Among the ancients, when all external worship was performed by means of representatives, that is, by such things as represented the interior things of faith and love from the Lord and to Him, thus such as are Divine, anointing was instituted for the reason that the oil with which the anointing was done, signified the good of love; for they knew that the good of love was that essential thing from which all things of the church and of worship live, because it is the being of life. For the Divine flows in with a man through the good of love, and makes his life, indeed that heavenly life in which truths are received in good. From this it is plain what anointing represented. Wherefore the things which were anointed were called holy, and were also accounted as holy, and were of service to the church for representing Divine and heavenly things, and in the supreme sense the Lord Himself who is good itself, thus for representing the good of love which is from Him, and also the truth of faith insofar as it lives from the good of love. From this then it was that at that time they anointed stones that were set up for pillars; also weapons of war, such as shields and bucklers; and afterward the altar and all its vessels; likewise the Tent of meeting, and all things therein; and moreover, those who administered the priesthood, and their garments; likewise prophets, and lastly kings, who from this were called “the anointed of Jehovah.” It also became customary to anoint themselves and others, in order to testify gladness of mind and goodwill.

[2] As regards the first point: That they anointed stones erected for pillars, this is evident in the book of Genesis:

Jacob rose up early in the morning, and took the stone that he had placed for his pillows, and set it up for a pillar, and poured oil upon the head of it (Genesis 28:18).

The reason why they anointed stones in this manner was that “stones” signified truths, and truths without good have no life of heaven within them, that is, no life from the Divine. But when the stones were anointed with oil, they represented truths from good, and in the supreme sense the Divine truth that proceeds from the Lord’s Divine good, thus the Lord Himself, who from this was called “the Stone of Israel” (n. 6426). (That “stones” denote truths, see n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941, 9476; in like manner “pillars,” n. 3727, 4580, 9388, 9389; and that “to anoint pillars” denotes to cause truths to be from good, thus to be truths of good, consequently goods, see n. 3728, 4090, 4582.) That stones erected for pillars were afterward accounted holy, is evident from the same chapter of Genesis, where it is said:

Jacob called the name of that place Bethel, and said, If I return in peace to my father’s house, this stone, which I have set up for a pillar, shall be God’s house (Genesis 28:19-22).

“Bethel” means “the house of God,” and “the house of God” denotes the church, and also heaven, and in the supreme sense the Lord Himself (n. 3720).

[3] Secondly: That they anointed the weapons of war, such as shields and bucklers, is evident in Isaiah:

Rise up, ye Princes, anoint the shield (Isaiah 21:5).

The shield of the heroes was defiled, the shield of Saul not anointed with oil (2 Samuel 1:21).

The reason why weapons of war were anointed, was that they signified truths fighting against falsities; and truths from good are what prevail against falsities; but not truths without good. Wherefore weapons of war represented the truths that proceed from the good which is from the Lord, thus the truths by means of which the Lord Himself in men fights for them against falsities from evil, that is, against the hells. (That “weapons of war” denote truths that fight against falsities, see n. 1788, 2686; for in the Word “war” signifies spiritual combat, see n. 1664, 2686, 8273, 8295; and “enemies” signify the hells, and in general, evils and falsities, n. 2851, 8289, 9314.)

[4] Thirdly: That they anointed the altar and all its vessels, also the Tent of meeting and all the things therein, is evident in Moses:

Jehovah said unto Moses, Thou shalt anoint the altar and sanctify it (Exodus 29:36).

Thou shalt make an anointing oil of holiness with which thou shalt anoint the Tent of meeting, and the ark of the Testimony, and the table and all the vessels thereof, and the lampstand and all the vessels thereof, and the altar of incense, and the altar of burnt-offering and all the vessels thereof, and the laver and the base thereof. Thus thou shalt sanctify them, that they may be holy of holies; whosoever toucheth them shall sanctify himself (Exodus 30:25-29).

Thou shalt take the anointing oil, and anoint the Habitation, and all that is therein, and thou shalt sanctify it, and all the vessels thereof, that they may be holy. And thou shalt anoint the altar of burnt-offering, and all its vessels, and thou shalt sanctify the altar, that the altar may be holy of holies. And thou shalt anoint the laver and its base, and shalt sanctify it (Exodus 40:9-11).

Moses anointed the Habitation and all that was therein; and he sprinkled of the oil upon the altar and all its vessels, and the laver and its base, to sanctify them (Leviticus 8:10-12; Numbers 7:1).

[5] The reason why the altar, and the Habitation with all things therein, were anointed, was that they might represent the Divine and holy things of heaven and of the church, consequently the holy things of worship; and they could not represent these things unless they had been inaugurated by means of something that represented the good of love; for the Divine enters through the good of love, and through this good is present in heaven and in the church, consequently also in worship. Without this good the Divine does not enter, and is not present, but what is man’s own, and with this, hell; and when hell is present, evil and falsity are present; for man’s own is nothing else. From this it is evident why the anointing was done with oil; for in the representative sense “oil” denotes the good of love (see n. 886, 4582, 4638, 9780); and the altar was the chief representative of the Lord, and from this of worship from the good of love (n. 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714); and the Habitation together with the ark was the chief representative of heaven where the Lord is (n. 9457, 9481, 9485, 9594, 9596, 9632, 9784). (That what is man’s own is nothing but evil and falsity, thus hell, see n. 210, 215, 694, 874-876, 987, 1047, 3812, 5660, 8480, 8941, 8944; also that insofar as what is man’s own is removed, so far the Lord can be present, n. 1023, 1044, 4007)

[6] Fourthly: That they anointed those who administered the priesthood, and their garments, is evident in Moses:

Take thou the anointing oil, and pour it upon the head of Aaron, and anoint him (Exodus 29:7; 30:30).

Thou shalt put on Aaron the holy garments; and thou shalt anoint him, and sanctify him, that he may minister to Me in the priest’s office; and thou shalt anoint his sons, as thou didst anoint their father; and it shall be that their anointing shall be to them for the priesthood of an age in their generations (Exodus 40:13-15).

Moses poured of the oil upon Aaron’s head, and anointed him, to sanctify him. Then he took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, upon his garments, upon his sons, and upon his sons’ garments with him; and sanctified Aaron, his garments, and his sons, and his sons’ garments with him (Leviticus 8:12, 30).

[7] The reason why Aaron was anointed, and why his sons were anointed, and even their garments, was that they might represent the Lord as to Divine good, and as to the Divine truth thence derived; Aaron, the Lord as to Divine good; and his sons, the Lord as to the Divine truth thence derived; and in general, that the priesthood might represent the Lord as to the whole work of salvation. The reason why they were anointed in his garments (Exodus 29:29) was that Aaron’s garments represented the Lord’s spiritual kingdom joined to His celestial kingdom. The celestial kingdom is where the good of love to the Lord from the Lord reigns; so that the influx of the Divine into the spiritual kingdom is effected through the good of love. On this account the inauguration into representation was effected with oil, which in the spiritual sense denotes the good of love. (That Aaron represented the Lord as to Divine good may be seen above, n. 9806; and that his sons represented the Lord as to Divine truth proceeding from Divine good, n. 9807; also that the priesthood in general represented the Lord as to the whole work of salvation, n. 9809; that Aaron’s garments represented the Lord’s spiritual kingdom joined to His celestial kingdom, n. 9814; that his sons’ garments represented the things which proceed therefrom, n. 9946, 9950; and that in the celestial kingdom the good of love to the Lord reigns, see the places cited in n. 9277.)

[8] As the inauguration into representation was effected by anointing, and as by Aaron and his sons were represented the Lord and that which is from Him, therefore to Aaron and his sons were given the holy things of the sons of Israel that were given to Jehovah as gifts, and were called “heave-offerings;” and it is said that they are an anointing, and likewise stand for an anointing; that is, that they are a representation, or stand for a representation, of the Lord; and that they are from Him; as is evident from these words in Moses:

The wave-breast and the heave-shoulder have I taken from among the sons of Israel from the sacrifices of the peace-offerings, and have given them unto Aaron and unto his sons. This is the anointing of Aaron, and the anointing of his sons, from the offerings of Jehovah made by fire, which I have commanded to be given unto them in the day that he anointed them from among the sons of Israel (Leviticus 7:34-36).

Jehovah spoke unto Aaron, Behold I have given thee the charge of My heave-offerings, in respect to all the holy things of the sons of Israel; unto thee have I given them by reason of the anointing, and to thy sons, in a statute of eternity. Every offering of theirs, in respect to all their meat-offering, in respect to all sacrifice for sin and for guilt, all the wave offering of the sons of Israel, all the fat of the pure oil, and all the fat of the new wine, and of the grain, the firstfruits of them which they shall give unto Jehovah; to thee have I given them; also everything devoted in Israel; everything that openeth the womb; thus all the heave-offering of the holy things. Thou shalt have no inheritance in their land, neither shalt thou have any portion in the midst of them. I am thy portion and thine inheritance in the midst of the sons of Israel (Numbers 18:8-20).

From these words it is evident that “anointing” denotes representation, because they were inaugurated into representation by means of anointing; and that by it was signified that all inauguration into the holiness of heaven and of the church is through the good of love which is from the Lord, and that the good of love is the Lord with them. Because it is so, it is said that “Jehovah is his portion and inheritance.”

[9] Fifthly: That they anointed the prophets also, is evident from the first book of Kings:

Jehovah said unto Elijah, Anoint Hazael to be king over the Syrians; and anoint Jehu to be king over Israel; and anoint Elisha to be prophet in thy room (1 Kings 19:15-16).

The Spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach good tiding unto the poor; He hath sent Me to bind up the broken-hearted, to preach liberty to the captives (Isaiah 61:1).

The reason why the prophets were anointed was that they represented the Lord in respect to the doctrine of Divine truth, consequently in respect to the Word, for this is the doctrine of Divine truth. That the prophets represented the Word, see n. 3652, 7269, specifically Elijah and Elisha, n. 2762, 5247, 9372. And that it is the Lord as to the Divine Human who is represented, and who is therefore meant by “him whom Jehovah hath anointed,” the Lord Himself teaches in Luke 4:18-21.

[10] Sixthly: That afterward they anointed the kings, who were then called “the anointed of Jehovah,” is evident from many passages in the Word (as 1 Samuel 10:1, 15:1, 17; 16:3, 6, 12; 24:6; 26:9, 11, 16; 2 Samuel 1:16; 2:4, 7; 5:3; 19:21; 1 Kings 1:34-35; 19:15-16; 2 Kings 9:3; 11:12; 23:30 Lam. 4:20; Hab. 3:13; Psalms 2:2, 6 (Psalms 2:6); 20:6; 28:8; 45:7; 84:9; 89:20, 38, 51; 32:17 elsewhere). The reason why they anointed the kings was that these might represent the Lord in respect to judgment from Divine truth; therefore in the Word by “kings” are signified truths Divine (see n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148).

[11] The reason why the kings were called “the anointed of Jehovah,” and why it was therefore sacrilegious to injure them, was that by “the anointed of Jehovah” is meant the Lord as to the Divine Human; although according to the sense of the letter the term is applied to a king who was anointed with oil. For when the Lord was in the world, He was, in respect to the Human, the Divine truth itself; and in respect to the very being of His life, He was the Divine good itself, which with man is called the soul from the father; for He was conceived from Jehovah, and in the Word “Jehovah” denotes the Divine good of the Divine love, which is the being of the life of all. From this it is that the Lord alone was “the Anointed of Jehovah” in very essence and in very performance, because the Divine good was in Him; and the Divine truth proceeding from this good was in His Human while He was in the world (see the places cited in n. 9194, 9315). The kings of the earth, however, were not “the Anointed of Jehovah,” but they represented the Lord, who alone is “the Anointed of Jehovah;” and therefore on account of this anointing it was sacrilegious to injure the kings of the earth. But the anointing of the kings of the earth was done with oil, while the anointing of the Lord as to the Divine Human was done with the Divine good itself of the Divine love, which the oil represented. From this it is that He was called “the Messiah,” and “the Christ,” “Messiah” in the Hebrew tongue meaning “the Anointed,” in like manner as “Christ” in the Greek tongue (John 1:41; 4:25).

[12] From all this it can be seen that where mention is made in the Word of “the anointed of Jehovah,” the Lord is meant, as in Isaiah:

The Spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach good tidings unto the poor; He hath sent Me to bind up the broken hearted, to preach liberty to the captives (Isaiah 61:1).

That the Lord as to the Divine Human is the one whom Jehovah anointed is evident in Luke, where the Lord openly says so in these passages:

There was delivered to Jesus the book of the prophet Isaiah. And He unrolled the book, and found the place where it was written, The Spirit of the Lord is upon me; wherefore He hath anointed Me to preach good tidings to the poor; He hath sent Me to heal the broken hearted, to preach release to the bound, and sight to the blind, to send away the wounded with deliverance, to preach the acceptable year of the Lord. Afterward, rolling up the book, He gave it to the minister, and sat down. And the eyes of all in the synagogue were fastened on Him. And He began to say unto them, This day hath this Scripture been fulfilled in your ears (Luke 4:17-21).

[13] Know therefore and perceive, that from the going forth of the Word even to restore and to build Jerusalem, even unto the Messiah the prince, shall be seven weeks (Daniel 9:25).

“To build Jerusalem” denotes to set up the church, for “Jerusalem” denotes the church (n. 3654); “Messiah the prince,” or “the Anointed” denotes the Lord as to the Divine Human. Again:

Seventy weeks have been decreed, to seal up the vision and the prophet, and to anoint the Holy of holies (Daniel 9:24).

“Sealing up the vision and the prophet” denotes to close up the things that have been said in the Word about the Lord, and to fulfill them; “to anoint the Holy of holies” denotes the Divine Human of the Lord, in which was the Divine good of the Divine love, that is, Jehovah.

[14] By “the Anointed of Jehovah” is also meant the Lord in the following passage, in David:

The kings of the earth have set themselves, and the rulers have consulted together, against Jehovah, and against His Anointed. I have anointed My king upon Zion, the mountain of My holiness (Psalms 2:2, 6).

“The kings of the earth” denote falsities, and “the rulers,” evils, which are from the hells, and against which the Lord fought when He was in the world, and which He conquered and subdued; “the Anointed of Jehovah” denotes the Lord as to the Divine Human, for from this He fought; “Zion the mountain of holiness,” upon which He is said “to be Anointed as the King” denotes the celestial kingdom, which is in the good of love. This kingdom is the inmost of heaven, and the inmost of the church.

[15] Again:

I have found David My servant, with the oil of holiness I have anointed him (Psalms 89:20); where by “David” is meant the Lord (as also in other passages, see n. 1888); “the oil of holiness with which Jehovah anointed him,” denotes the Divine good of the Divine love (see n. 886, 4582, 4638). That it is the Lord who is here meant by “David,” is plain from what precedes and from what follows in this Psalm, for it is said:

Thou spoke in vision concerning Thy Holy One, I will set His hand in the sea, and His right hand in the rivers. He shall call Me, My Father; I also will make Him the firstborn, high above the kings of the earth. I will set His seed to eternity, and His throne as the days of the heavens (Psalms 89:19, 25-27, 29);

besides many other passages.

[16] In like manner in the same:

In Zion will I make a horn to bud unto David; I will set in order a lamp for Mine anointed. His enemies will I clothe with shame; and upon Himself shall His crown flourish (Psalms 132:17-18).

That here also the Lord is meant by “David,” is plain from what precedes, where it is said:

Lo, we heard of Him in Ephrathah, we found Him in the fields of the forest. We will go into His habitations, we will bow at His footstool. Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy. For Thy servant David’s sake turn not away the faces of Thine anointed (Psalms 89:6, 7, 9, 10).

From these passages it can be seen that the Lord as to His Divine Human is here meant by “David, the anointed of Jehovah.”

[17] In Jeremiah:

They chased us upon the mountains; they laid wait for us in the wilderness. The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, In His shadow we shall live among the nations (Lam. 4:19-20); where also by “the anointed of Jehovah” is meant the Lord, for the subject here treated of is the assault on Divine truth by falsities and evils, which is signified by “being chased upon the mountains,” and by “being laid wait for in the wilderness;” “the breath of the nostrils” denotes the heavenly life itself which is from the the Lord, (n. 9818).

[18] From all this it can now be known why it was so sacrilegious to injure the anointed of Jehovah, as also is plain from the Word; as in the first book of Samuel:

David said, Jehovah forbid that I should do this word unto my lord, the anointed of Jehovah, to put forth my hand against him, seeing that the anointed of Jehovah is he (1 Samuel 24:6, 10).

David said unto Abishai, Destroy him not; for who shall put forth his hand against the anointed of Jehovah and be innocent? (1 Samuel 26:9).

David said unto him who said that he had slain Saul, Thy blood be upon thy head; because thou hast said, I have slain the anointed of Jehovah (2 Samuel 1:16).

Abishai said, Shall not Shimei be slain for this, because he cursed the anointed of Jehovah? (2 Samuel 19:21).

That Shimei was slain for this by order of Solomon, may be seen in 1 Kings 2:36 to the end.

[19] Seventhly: That it had become customary to anoint themselves and others in order to testify gladness of mind and good will, is evident from the following passages, in Daniel:

I, Daniel, was mourning three weeks. I ate no bread of desires, and flesh and wine came not to my mouth, and anointing I was not anointed, even until three weeks of days were fulfilled (Daniel 10:2-3).

Thou, when thou fastest, anoint thy head, and wash thy face; that thou appear not to men to fast, but to thy Father in secret (Matthew 6:17-18).

“To fast” denotes to be in mourning. In Amos:

They who drink out of goblets of wine, and anoint themselves from the firstfruits of the oils; but they are not grieved over the breach of Joseph (Amos 6:6).

I washed thee with waters; yea, I washed away thy blood, and I anointed thee with oil (Ezekiel 16:9);

speaking of Jerusalem, by which is signified the church.

In Micah:

Thou shalt tread the olive, but shalt not anoint thee with oil (Micah 6:15).

Thou shalt have olive trees in all thy border, but thou shalt not anoint thyself with the oil; for thine olive shall be shaken off (Deuteronomy 28:40).

To give unto them a miter for ashes, the oil of joy for mourning (Isaiah 61:3).

Thy God hath anointed thee with the oil of gladness beyond thy fellows (Psalms 45:7).

Thou settest in order a table before me in the presence of mine enemies; Thou makest fat my head with oil (Psalms 23:5).

My horn shalt Thou exalt like the horn of the unicorn; I shall grow old with fresh oil (Psalms 92:10).

Wine maketh glad the heart of man, to cheer his faces with oil (Psalms 104:15).

The disciples going out anointed with oil many that were infirm, and healed them (Mark 6:12-13).

Jesus said unto Simon, I entered into thine house, and My head with oil thou didst not anoint; but this woman hath anointed My feet with ointment (Luke 7:44, 46).

[20] From all this it is evident that it was customary to anoint themselves and others with oil; not with the oil of holiness with which the priests, the kings, the altar, and the tabernacle were anointed; but with common oil; for the reason that this oil signified the gladness and satisfaction that belong to the love of good; whereas the oil of holiness signified the Divine good, of which it is said:

Upon the flesh of man shall it not be poured, and in the quality thereof ye shall not make any like it. It shall be holy to you. Whosoever shall prepare any like it, or whosoever shall put any of it upon a stranger, he shall be cut off from his peoples (Exodus 30:32-33, 38).

2576. Behold it is unto thee a covering of the eyes to all that are with thee. That this signifies that rational truths are like a covering or clothing to spiritual truths, is evident from the signification of a “covering” (concerning which presently); and from the signification of the “eyes,” as being things intellectual (as is evident from very many passages in the Word); and also from the signification of “seeing,” as being to understand (n. 2150, 2325). Everyone can see that in everything in this verse there are arcana which cannot be revealed except by some interior sense; such as the statement that he gave a thousand of silver, and that this is said to have been given, not to her husband, but to her brother; that it was a covering of the eyes both to her and to all that were with her, and also with all; and that thereby she was vindicated. Many historical conjectures might possibly be drawn from the sense of the letter, but without having anything spiritual in them, still less anything Divine; and yet this is what the Word is.

[2] As regards rational truths being like a covering or clothing to spiritual truths, the case is this: Man’s inmost things are those of his soul, and his outer things are those of his body; the former are goods and truths, from which the soul has its life, for otherwise the soul would not be a soul: the latter draw their life therefrom, and are all like a body, or what is the same, a covering or clothing. This is especially evident from the things that appear in the other life; as from angels when presented to view; for their interiors shine forth from their faces; their exteriors being represented in both their bodies and their dress; and this so fully that everyone there can know their quality from their garments alone; for these are real substances, and thus essences in form. The same is the case with the angels seen and described in respect to their faces and dress in the Word, such as those seen in the Lord’s sepulcher (Matthew 28:3; Mark 16:5); and the four and twenty elders around the throne (Revelation 4:4); and others. Nor is this the case with the angels only, but also with all other things that are mentioned in the Word, even those which are inanimate; in all cases their exteriors are a covering or clothing; as for example the ark of the covenant and the tent that was round about it; the ark, being the inmost, represented the Lord Himself, for therein was the Testimony; and the tent outside of it represented the Lord’s kingdom. The clothing, that is, the veils and coverings, each and all represented the more exterior celestial and spiritual things in His kingdom, that is, in the three heavens; as is evident from the fact that the form of the Tent was shown to Moses on Mount Sinai (Exodus 25:9; 26:30). From this it had its holiness, and not from the gold, the silver, and the carvings, that were in it.

[3] Since rational truths are now treated of, as being a kind of veil or clothing to spiritual truths, and as the tent is described in Moses in respect to its clothing or coverings, and also in respect to its veils which were before the entrance, for the sake of illustration we may explain what was specifically signified by the veils; but what was signified by the encompassing coverings will of the Lord’s Divine mercy be told elsewhere. The veils of the tent were three: the first, which made the division between the holy and the holy of holies; the second, which is called the hanging for the door of the tent; and the third, which was the hanging for the gate of the court.

[4] Concerning the veil itself, which was the first, before the ark, we read in Moses:

Thou shalt make a veil of hyacinthine, and bright crimson, and double-dyed scarlet, and fine twined linen, the work of a designer, thou shall make it with cherubim; and thou shalt hang it upon four pillars of shittim wood, overlaid with gold, and their hooks of gold; upon four bases of silver; and thou shalt hang the veil under the clasps; and thou shalt bring in thither, within the veil, the Ark of the Testimony; and the veil shall divide unto you between the Holy and the Holy of Holies (Exodus 26:31-34; 36:35-36).

This veil represented the nearest and inmost appearances of rational good and truth, in which are the angels of the third heaven; which appearances are described by the hyacinthine, the bright crimson, the double-dyed scarlet, and the fine twined linen; in which the red color represented the goods of love, and the white its truths. The same is true also of the gold and silver with which the pillars were overlaid, and of which the hooks and the bases were made. (That colors are representative may be seen above, n. 1042, 1043, 1053, 1624; that “gold” is the good of love, n. 113, 1551, 1552; and that “silver” is truth, n. 1551, 2048)

[5] From this we can see what is signified by the veil of the temple being rent in twain (Matthew 27:51; Mark 15:38; Luke 23:45), namely, that the Lord entered into the Divine Itself by dispersing all appearances; and that He at the same time opened the way to His Divine Itself through His Human made Divine.

[6] Concerning the second veil, or the hanging for the door of the tent, we read in Moses:

Thou shalt make a hanging for the door of the tent, of hyacinthine, and bright crimson, and double-dyed scarlet, and fine-twined linen, the work of the embroiderer; and thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold; and thou shalt cast for them five bases of brass (Exodus 26:36-37; 36:37-38).

By this hanging were represented appearances of good and truth that are lower or more external than the former, that is, the middle ones of the rational, in which are the angels of the second heaven; which appearances are described almost in the same manner as the first, with the difference however that for this hanging there were five pillars and five bases, by which number is signified what is comparatively but little; for these appearances do not so cohere together, or are not so heavenly, as are the appearances of the inmost or third heaven. (Concerning the number five as meaning a little, see above, n. 649, 1686.) And because these appearances look to natural things, it was commanded that the bases should be cast of brass; for by brass was represented and signified natural good (n. 425, 1551).

[7] Concerning the third veil, or the hanging for the gate of the court, we read in Moses:

For the gate of the court shall be a hanging of twenty cubits, of hyacinthine, and bright crimson, and double-dyed scarlet, and fine-twined linen, the work of the embroiderer; their pillars four, and their bases four; all the pillars of the court round about shall be filleted with silver, their hooks of silver, but their bases of brass (Exodus 27:16-17; 38:18-19).

By this hanging were represented still lower or more external appearances of good and truth, which are the lowest ones of the rational, in which are the angels of the first heaven. As these appearances correspond to interior things, they are described in a similar manner, yet with the difference that these pillars were not overlaid with gold, but filleted with silver, and that the hooks were of silver, by which are signified rational truths that derive their origin immediately from memory-knowledges; and the bases were of brass, by which are signified natural goods. All this shows that there was nothing in the Tent that was not representative of the celestial and spiritual things of the Lord’s kingdom, or that all things were made according to the type of celestial and spiritual things in the three heavens; also that the veilings or coverings signified the things that are like a body or dress around or without the inmost.

[8] Moreover that “veilings,” “coverings,” “clothing,” or “garments” signify relatively lower truths, is evident from many passages in the Word, as in Ezekiel:

Fine linen with broidered work from Egypt was thy spread of sail; hyacinthine and bright crimson from the isles of Elishah was thy covering (Ezekiel 27:7); where Tyre is treated of, by which are signified interior knowledges of celestial and spiritual things, and consequently those who are in them (n. 1201); “broidered work from Egypt” denotes what is of memory-knowledge (that “Egypt” denotes this may be seen above, n. 1164, 1165, 1186, 1462); “hyacinthine and bright crimson from the isles of Elishah, which was the covering,” denote the rituals that correspond to internal worship ( n. 1156).

[9] In the same:

All the princes of the sea shall come down from their thrones, and lay aside their robes, and put off their broidered garments; they shall be clothed with tremblings, they shall sit upon the earth (Ezekiel 26:16);

also speaking of Tyre “robes” and “broidered garments” denote knowledges derived from the contents of the memory [cognitionibus ex scientificis], and thus lower truths.

[10] In the same:

I clothed thee with broidered work, and shod thee with badger, and girded thee about with fine linen, and covered thee with silk; I decked thee also with ornaments, and put bracelets upon thy hands, and a necklace upon thy throat. Thou didst take of thy garments, and madest for thee high places with divers colors, and didst commit whoredom upon them; thou tookest thy broidered garments, and coveredst them (Ezekiel 16:10-11, 16, 18);

speaking of Jerusalem, which is the spiritual church, described as it was of old, and such as it was afterwards, when perverted: its lower spiritual things and its doctrinal matters are the “garments of broidered work, fine linen, and silk.”

[11] In Isaiah:

The Lord Jehovih Zebaoth doth take away from Jerusalem the whole staff of bread and the staff of water. Then shall a man take hold of his brother, of the house of his father-Thou hast a garment, be thou our prince. In that day he shall lift up his voice, saying, I will not be a binder up, and in my house there is neither bread, nor garment; ye shall not make me a prince of the people. The Lord will smite with a scab the crown of the head of the daughters of Zion; and in that day the Lord will take away the bravery of their anklets, and their network, and crescents, and their collars, and chains, and plates; and the headtires, and the ankle chains, and the sashes, and the soul houses, and the ear-drops; the rings, and the nose jewels, the festival garments, and the mantles, and the robes, and the satchels, the mirrors, and the fine linen, and the turbans, and the cloaks (Isaiah 3:1, 6-7, 17-24).

“Jerusalem” denotes the spiritual church; “Judah” the celestial church; the “staff of bread and the staff of water, which will be removed,” denote good and truth; the “garment which the prince should have,” the truths which are of doctrine; the clothing and various ornaments of the daughters of Zion, which are enumerated, all and each, the kinds and varieties of good and truth, of which they would be deprived. Unless everything here mentioned signified something peculiar to the church, they would not be of the Word, in every expression of which there is what is Divine; but they are predicated of the daughters of Zion, and by these are signified the things of the church, as may be seen above (n. 2362).

[12] In the same:

Awake! awake! put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness; for henceforth there shall no more come into thee the uncircumcised and the unclean (Isaiah 52:1-2);

“Zion” denotes the celestial church; “Jerusalem” the spiritual church; and “garments of beauty” the holy things of faith. In the same:

Their webs shall not become a garment, neither shall they cover themselves with their works; their works are works of iniquity (Isaiah 59:6);

“webs” denote fictitious truths that do not become a garment; a “garment” denotes the exterior truths of doctrine and of worship; hence it is said, “neither shall they cover themselves with their works.”

[13] In the same:

Rejoicing I will rejoice in Jehovah, my soul shall exult in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness (Isaiah 61:10).

The “garments of salvation” denote the truths of faith; and the “robe of righteousness” the good of charity.

In John:

Thou hast a few names even in Sardis that have not defiled their garments; and they shall walk with Me in white, for they are worthy; he that overcometh shall be clothed in white raiment (Revelation 3:4-5).

Blessed is he that watcheth, and keepeth his garments, lest he walk naked (Revelation 16:15).

In the same:

Upon the thrones I saw four and twenty elders sitting, clothed in white garments (Revelation 4:4); where it is manifest that the “garments” are not garments, but the spiritual things of truth.

[14] So where the Lord said in reference to the consummation of the age that they should not return back to take their garments (Matthew 24:18; Mark 13:16), where that “garments” are truths may be seen above (n. 2454). Also in regard to the one not clothed in a wedding garment (Matthew 22:11-12). And concerning John:

What went ye out to see? a man clothed in bright ¹ garments? Behold they that wear bright ¹ garments are in kings’ houses (Matthew 11:8; Luke 7:25);

meaning that they were not in the externals of doctrine and worship, but in the internals; on which account He adds:

What went ye out to see? a prophet? yea, I say unto you and more than a prophet (Matthew 11:9);

a “prophet” denotes the externals of doctrine and of worship.

[15] As “garments” signified truths of every kind, it was commanded that the sons of Israel on going out of Egypt should borrow gold and silver, and garments, and put them upon their sons (Exodus 3:22; 12:35-36); also that garments of various kinds, or mixed garments, should not be worn (Leviticus 19:19; Deuteronomy 22:11); and that they should make for themselves fringes on the borders of their garments, and should put a blue thread there, and that when they saw it they should call to mind the commandments, and do them (Numbers 15:38-40).

[16] Formerly also they rent their garments (as is seen in Josh. 7:6; Judges 11:35; 1 Samuel 4:12; 2 Samuel 1:2, 11-12; 3:31; 13:30-31; 15:32; 1 Kings 21:27; 2 Kings 5:7-8; 6:30; 22:11, 14, 19; Isaiah 36:22; 37:1); by which was signified zeal for doctrine and truth, which was thus torn to pieces; and also humiliation, because there was nothing appertaining to them that is signified by the adornment of garments.

[17] That such things are signified by “veilings,” “coverings,” “clothing,” or “garments” is also manifest from the prophecy of Jacob, then Israel:

He shall bind his foal to the vine, and his ass’s colt unto the choice vine; he shall wash his garments in wine, and his clothes in the blood of grapes (Genesis 49:11);

what these words signify can be known to none except from the internal sense; namely a “vine,” a “choice vine,” a “foal,” an “ass’s colt,” “wine,” the “blood of grapes,” “garments,” and “clothes”; but it is evident that they are predicated of the Lord, who is here called “Shiloh.” The subject spoken of is Judah, by whom is represented the Lord’s Divine celestial; and by the “garments he should wash in wine,” and “the vesture he should wash in the blood of grapes” are signified the Lord’s rational and natural, which He should make Divine.

[18] In like manner in Isaiah:

Who is this that cometh from Edom, with dyed garments from Bozrah; this that is glorious in his apparel, marching in the multitude of his strength? Wherefore art thou red in thine apparel, and thy garment like him that treadeth in the wine vat? I have trodden the winepress alone, and of the peoples there was none with me; their victory is sprinkled upon my garments, and I have stained all my raiment (Isaiah 63:1-3); where also “garments” and “raiment” denote the Lord’s Human which of His own power He made Divine by combats of temptations and by victories; on which account it is said, “I have trodden the winepress alone, and of the peoples there was none with me.” Isaac’s smelling the smell of Esau’s garments, and so blessing him (Genesis 27:27), involved the same.

[19] The Holy itself of the Lord’s Divine Human was also a garment which appeared as the light, and as white and glistening, when He was transfigured, concerning which we read in Matthew:

When Jesus was transfigured, His face did shine as the sun, and His garments became as the light (Matthew 17:2).

In Luke:

When Jesus prayed, the appearance of His countenance was changed, and His raiment became white and glistening (Luke 9:29).

And in Mark:

When Jesus was transfigured, His garments became shining, exceeding white like snow, so as no fuller on earth can white them (Mark 9:3).

The garments of holiness with which Aaron was clothed when he entered within the veil, and which were of linen, had a similar representation (Leviticus 16:2, 4): likewise the garments of holiness that were for glory and for beauty; and those of his ministry (Exodus 28:2 to the end}, and 39:1 to the end): for in these there was not one whit that was not representative.

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