AC 9965 - No One Is Damned

AC 9965 [2]

For no one is damned
on account  of the omission of external rites;
but on account of evils of the heart . . ..

~ David's Charge to Solomon ~

When the time drew near for David to die,
he gave a charge to Solomon his son.

"I am about to go the way of all the earth," he said.
"So be strong, show yourself a man,
and observe what the Lord your God requires:
Walk in His ways,
and keep His decrees and commands,
His laws and requirements,
as written in the Law of Moses,
so that you may prosper in all you do
and wherever you go,
and that the Lord may keep His promise to me:
'If your descendants watch how they live,
and if they walk faithfully before Me
with all their heart and soul,
you will never fail to have a man
on the throne of Israel.'

Then David rested with his fathers
and was buried in the City of David.

(I Kings 2:1-4, 10)

AC 9954 - Anointing and "The Anointed of Jehovah"

AC 9954 [1, 11]

And thou shalt anoint them.
(Exodus 28:41)

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.

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.
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.

~ David Declares Solomon King ~

Then King David said, "Call in Bathsheba."
So she came into the king's presence
and stood before him.

The king then took an oath:
"As surely as the Lord lives,
he has delivered me out of every trouble,
I will surely carry out today
what I swore to you by the Lord, the God of Israel:
Solomon your son shall be king after me,
and he will sit on my throne in my place."

Then Bathsheba bowed low
with her face to the ground and,
kneeling before the kings, said,
"May my lord King David live forever!"

King David said, "Call in Zadok the priest,
Nathan the Prophet and Benaiah son of Jehoiada."
When they came before the king, he said to them:
"Take your lord's servants with you
and set Solomon my son on my own mule
and take him down to Gihon.
There have Zadok the priest
and Nathan the prophet
anoint him king over Israel.
Blow the trumpet and shout,
'Long live King Solomon!'
Then you are to go up with him,
and he is to come and sit on my throne
and reign in my place.
I have appointed him ruler over Israel and Judah."

(I Kings 1:28-37)
 

AC 9940 - His Will, His Good Pleasure, His Leave, and His Permission; AC 9943 - What Is Intelligence? What is Wisdom?

AC 9940

The things which are from the Lord
are either nearer to, or more remote from Him;
and they are said to be "from His will,"
"from good pleasure," "from leave,"
and "from permission."
The things which are from will
are most nearly from Him;
those which are from good pleasure
are somewhat more remotely from Him;
those which are from leave
still more remotely;
and those which are from permission
are most remotely from Him.
These are the degrees
of the influx and reception of the Divine.
But each degree contains innumerable things
which are distinct from those
which are in any other degree;
and these innumerable things are arcana of heaven,
a few only of which
fall into the human understanding.

For instance, to take only those things
which take place from permission,
which, although they are in the last place,
nevertheless on account of
the numberless arcana therein
cause a man to fall into confusion
when he looks at them
from the happenings of things in nature,
and from appearances,
and still more when from the fallacies of the senses.
Yet the arcana of permission are comparatively few
as compared with those of the higher degrees,
which are the things that take place
from leave, from good pleasure, and from will.

AC 9943
Intelligence is to know and understand truths Divine,
and afterward to have faith in them;
and wisdom is to will and love these truths,
and from this to live according to them.
 

~ The Top Three of David's Mighty Men ~

Those are the names of David's mighty men:

Josheb-Basshebeth, a Tahkemonite,
was chief of the Three;
he raised his spear against eight hundred men,
whom he killed in one encounter.

Next to him was Eleazar son of Dodai the Ahohite.
As one of the three mighty men,
he was with David
when they taunted the Philistines
gathered at Pas-Dammin for battle.
Then the men of Israel retreated,
but he stood his ground
and struck down the Philistines
til his hand grew tired and froze to the sword.
The Lord brought about a greeat victory that day.
The troops returned to Eleazar,
but only to strip the dead.

Next to him
was Shammah son of Agee the Hararite.
When the Philistines banded together
of a place where there was a field full of lentils,
Israel's troops fled from them.
But Shammah took his stand in the middle of the field.
He defended it and struck the Philistines down,
and the Lord brought about a great victory.

(II Samuel 23:8-12)
 

AC 9930 - Crowns; AC 9936 - "The face of Jehovah"

AC 9930 [11]

As the good of wisdom is acquired
by means of temptation combats,
which are carried on by means of the truths of faith,
therefore crowns were assigned to those
who fought against evils and falsities
and overcame;
and for this reason also
the crowns of martyrdom were badges of command
from the Lord over evils.
That "crowns" denote
the rewards of victory over evils,
and that for this reason
they denote the goods of wisdom,
because these are the rewards,
is also evident from Revelation:

I saw, and behold a white horse;
and he that sat upon it had a bow;
and there was given unto him a crown;
and he went forth conquering, and to conquer.
(Revelation 6:2)

The "white horse and he that sat upon it"
signify the Lord as to the Word;
"a bow" denotes the doctrine of truth,
by means of which the combat is waged;
from this it is evident that the "crown,"
because said of the Lord,
denotes the Divine good,
which is the reward of victory.

AC 9936

. . . by "the face of Jehovah"
are signified all things of the Divine love;
such as mercy, peace, good, wisdom.

~ The Spirit of the Lord Spoke Through David ~

These are the last words of David:

"The oracle of David son of Jesse,
the oracle of the man exalted by the Most High,
the man anointed by the God of Jacob,
Israel's singer of songs:

"The Spirit of the Lord spoke through me;
His word was on my tongue.
the God of Israel spoke,
the Rock of Israel said to me:
'When one rules over men in righteousness,
when he rules in the fear of God,
he is like the light or morning at sunrise
on a cloudless morning,
like the brightness after rain
that brings the grass from the earth.'

(II Samuel 23:1-4)

AC 9918 - Pomegranates; AC 9921 - Bells of Gold

AC 9918

Pomegranates.
(Exodus 28:33)

That pomegranates were put upon the skirts of the robe,
was because "the skirts" signified
the ultimates or extremes of heaven and the church,
and the ultimates or extremes of the church
are memory-knowledges . . . about the successive order
of goods and truths in the heavens and with man.
The memory-knowledges of good and truth
which are signified by "the pomegranates,"
are doctrinal things from the Word,
which are memory-knowledges
insofar as they are in the memory
which is in the external or natural man.
But when they enter into the memory
which is in the internal or spiritual man,
as is the case when the man lives according to them,
then doctrinal things as to truth
become of faith,
and doctrinal things as to good
become of charity, and are called spiritual.
When this is done,
they almost vanish
out of the external or natural memory,
and appear as it were innate,
because they are then implanted in the man's life,
like all those things which through daily use
have become as it were of his nature.

AC 9921

And bells of gold.
(Exodus 28:33)

That this signifies all things of doctrine
and of worship from good
passing over to those who are of the church,
is evident from the signification of "bells,"
. . . that they are from good
is signified by their being of gold,
for "gold" signifies good.
That "the bells" denote
all things of doctrine and of worship
passing over to those who are of the church,
is because by means of the bells
the people heard and perceived
the presence of Aaron in his ministration,
for by "the people"
are signified those who are of the church,
and by "Aaron's ministry" are signified
all things of doctrine and of worship . . ..

~ Joab Rebukes David ~

Joab was told,
"The king is weeping mourning for Absalom."
And for the whole army
the victory that day was turned into mourning,
because on that day the troops heard it said,
"The king is grieving for his son."
The men stole into the city that day
as men steal in who are ashamed
when they flee from battle.
the king covered his face and cried aloud,
"O my son Absalom! O Absalom, my son, my son!"

The Joab went into the house of the king and said,
"Today you have humiliated all your men,
who have just saved your life
and the lives of your sons and daughters
and the lives of your wives and concubines.
You love those who hate you
and hate those who love you.
You have made it clear today
that the commanders and their men
mean nothing to you.
I see that you would be pleased
if Absalom were alive today
and all of us were dead.
Now go out and encourage your men.
I swear by the Lord
that if you don't go out,
not a man will be left with you by night fall.
This will be worse for you
than all the calamities that have come upon you
from your youth till now."

So the king got up
and took his seat in the gateway.
When the men were told,
"The king is sitting in the gateway,"
they all came before him.

(II Samuel 19:1-8)
 

AC 9905 - "The Urim and Thummim"

AC 9905 [1, 3]

That "the Urim and Thummim"
denote light shining forth,
is because through the stones in the breastplate
the light of heaven shone forth with variety
according to the answers
that were being given through them.
For this reason they were of different colors.
For the Divine truth that proceeds
from the Lord's Divine good
appears before the angels as light,
and from it is all the light of heaven.
The colors derived from it,
which are modifications of this light with the angels,
are variations of intelligence and wisdom with them;
for all wisdom and intelligence
are from this Divine truth or light.
From this it can be seen that by the shining forth
of various colors from this light,
Divine truths, which are answers,
are presented to view in the heavens.
In like manner there was a shining forth
through the Urim and Thummim,
when inquiry was made of the Divine.
But be it known that when the shining forth appeared,
then at the same time
an answer to the subject of inquiry
was given in an audible voice.
This was done through angels,
to whom this answer was revealed by the Lord
by means of such a shining forth;
for, as before said,
Divine truths which are answers
appear in this manner in the heavens.

"Urim" means a shining fire;
and "Thummim," the shining forth therefrom;
the "shining fire" denotes
the Divine truth from the Divine good
of the Lord's Divine love,
and the "shining forth" denotes this same truth
in ultimates, thus in the effect.
But be it known that in the Hebrew tongue
"Thummim" means "integrity;"
but in the angelic tongue a "shining forth."

~ David Receives Two Runners ~

While David was sitting
between the inner and outer gates,
the watchman went up to the roof
of the gateway by the wall.
As he looked out,
he saw a man running alone.
The watchman called out to the king and reported it.

The king said, "If he is alone, he must have good news."
And the man came closer and closer.

Then the watchman saw another man running,
and he called down to the gatekeeper,
"Look, another man running alone!"

The king said, "He must be bringing good news, too."

The watchman said, "It seems to me
that the first one runs like Ahimaaz son of Zadok."

"He's a good man," the king said.
"He comes with good news."

Then Ahimaaz called out to the king, "All is well!"
He bowed down before the king
with his face to the ground and said,
"Praise be to the Lord your God!
He has delivered up the men
who lifted their hands against my lord the king."

The king asked, "Is the young man Absalom safe?"

Ahimaaz answered, "I saw great confusion
just as Joab was about to send
the king's servant and me, your servant, 
but I don't know what it was."

The king said, "Stand aside and wait there."
So he stepped aside and stood there.

Then the Cushite arrived and said,
"My lord the king, hear the good news!
The Lord has delivered you today
from all who rose up against you."

The king asked the Cushite,
"Is the young man Absalom safe?'

The Cushite replied,
"May the enemies of my lord the king
and all who rise up to harm you
be like that young man."

The king was shaken.
He went up to the room over the gateway and wept.
As he went, he said: "O my son Absalom!
My son, my son Absalom!
If only I had died instead of you --
O Absalom, my son, my son!"

(II Samuel 18:24-33)

AC 9864, etc. - The Stones of the Ephod

AC 9864

Four rows of stones, a row.
(Exodus 28: 17)

That this signifies the conjunction of all, namely,
of truths from good, is evident
from the signification of "four,"
as being conjunction;
and from the signification of "rows of stones,"
as being truths from good in their order.
That there were four rows,
and in each row three stones,
was in order that there might be represented
the conjunction of all truths from one good,
and thereby perfection;
for by "four" is signified conjunction,
and by "three," perfection;
for when there is one good from which all truths proceed,
and to which therefore all look,
then this one good is the conjunction of all.

AC 9865 - Row One

A ruby, a topaz, and a carbuncle.
(Exodus 28: 17)

That hereby is signified the celestial love of good,
is evident from the signification of these stones,
as being the good of celestial love.
Celestial love is love to the Lord from the Lord.
That these stones signify this love
is on account of their red and flaming color,
and "red" signifies love ,
in like manner what is "flaming";
here celestial love is signified,
because they are in the first row;
and those which are in the first row correspond
to things in the inmost heaven,
where reigns celestial love, that is, love to the Lord.

AC 9866

. . . in each row there were three stones,
and that by each row is signified a trine as a one.
There were four rows for the reason
that there are two kingdoms in the heavens,
the celestial kingdom and the spiritual kingdom,
and in each an internal and an external.
The internal and the external of the celestial kingdom
were represented by
the two rows on the right side of the breastplate;
and the internal and the external of the spiritual kingdom,
by the two rows on its left side;
for the breastplate was a doubled square.

AC 8668 [1, 2] - Row Two

A chrysoprase, a sapphire, and a diamond.
(Exodus 28: 18)

That hereby is signified the celestial love of truth,
from which are the things which follow,
is evident from the signification of these stones,
as being the celestial love of truth.
It is said that from this are the things which follow,
because all the goods and truths that follow
proceed in order from those which go before,
for there cannot possibly be anything
that is unconnected with the things
that are prior to itself.
The first in order is the celestial love of good;
the second is the celestial love of truth;
the third is the spiritual love of good;
and the fourth is the spiritual love of truth.
This order is what was represented
in the rows of stones in the breastplate of judgment,
and this is the very order
of the goods and truths in the heavens.
In the inmost heaven is the celestial love of good,
and the celestial love of truth.
The celestial love of good is its internal,
and the celestial love of truth is its external.
But in the second heaven is the spiritual love of good,
which is its internal;
and the spiritual love of truth,
which is its external.
The one also flows into the other in the same order,
and they constitute as it were a one.

The stones of the first row
signified the celestial love of good, from their redness;
but the stones of this row partake of a blue
which is from red.
For there is a blue from red, and a blue from white;
the blue from red inwardly glows from flame;
and it is this blue
which signifies the celestial love of truth;
while the blue from white,
such as is in the stones of the next row,
which signifies the spiritual love of good,
does not inwardly glow from flame, but from light.

AC 9870 - Row Three

A cyanus, an agate, and an amethyst.
(Exodus 28: 19)

That this signifies the spiritual love of good,
is evident in like manner from their color;
for a blue color that is derived from white
signifies spiritual good,
or what is the same,
the spiritual love of good.
The spiritual love of good is charity toward the neighbor,
and the spiritual love of truth is faith from charity;
of that good and this truth the second heaven consists;
its internal being the good of charity,
and its external the good of faith.

AC 9872 -  Row Four

 A tarshish [ beryl], and an onyx, and a jasper.
(Exodus 28: 20)

That this signifies the spiritual love of truth,
in which the higher things cease,
is evident from the signification of these stones,
which they derive from their colors;
for the color of all the stones of this row
verges toward a shining white that is from blue.

~ David Flees Jerusalem ~

A messenger came and told David,
"The hearts of the men of Israel are with Absalom."

Then David said to all his officials
who were with him in Jerusalem,
"Come!  We must flee,
or none of us will escape from Absalom.
We must leave immediately,
or he will move quickly to overtake us
and bring ruin upon us
and put the city to the sword."

The king's officials answered him,
"Your servants are ready to do
whatever our lord the king chooses."

The king set out,
with his entire household following him;
but he left ten concubines to take care of the palace.

(II Samuel 15:13-16)

AC 9857 - A Breastplate of Judgment; AC 9858 - The Work of a Thinker; AC 9863 - The Breastplate and the New Jerusalem

AC 9857

And thou shalt make a breastplate of judgment.
(Exodus 28:15)

That this signifies
that which has regard to Divine truth
shining forth from Divine good,
is evident from the signification of "the breastplate,"
as being Divine truth shining forth
from the Divine good of the Lord in ultimates.
It is called "a breastplate of judgment,"
because it gave answers,
and thereby revealed Divine truth.
Moreover, by "judgment" in the Word
is signified Divine truth,
consequently doctrine and life according to doctrine.

AC 9858 
With the work of a thinker.
(Exodus 28:15)

That this signifies from the intellectual part,
is evident from the signification of "a thinker,"
as being the understanding.
It is said from the intellectual part,
because the Lord's spiritual kingdom,
which is represented by Aaron's garments,
is the intellectual part of heaven,
even as the celestial kingdom is its will part.

AC 9863

And thou shalt fill it with a filling of stone.
(Exodus 28:17)

That this signifies
the truths themselves in their order from one good,
is evident from the signification of "the breastplate,"
which is what was to be filled,
as being Divine truth shining forth
from the Divine good of the Lord;
and from the signification of "a filling of stone,"
as being truths in their order;
for the breastplate was filled with stones
according to the names of the sons of Israel;
and by "stones" in a general sense
are signified truths in the ultimate of order;
and by "precious stones,"
such as were in the breastplate,
are signified truths shining from good.
It is said "from one good,"
because there is one good from which are all truths.
This good is the good of love within the Lord,
thus the Lord Himself;
and consequently it is the good of love from the Lord,
which is the good of love within the Lord;
for the good which flows in from the Lord
into man, spirit, or angel, appears as if it were theirs;
consequently love within the Lord
is love from the Lord.
This good is the one only good
from which are all truths,
and from which is the order among truths,
for truths are forms of good.

That the precious stones which were in the breastplate
signified Divine truths from Divine good,
is evident from the passages in the Word
where precious stones are mentioned;
as with John in Revelation:

The foundations of the wall of the city New Jerusalem
were adorned with every precious stone.
The first foundation was jasper;
the second, sapphire;
the third, chalcedony;
the fourth, emerald;
the fifth, sardonyx;
the sixth, sardius;
the seventh, chrysolite;
the eighth, beryl;
the ninth, topaz;
the tenth, chrysoprase;
the eleventh, jacinth;
the twelfth, amethyst.
(Revelation 21:19, 20)

That these precious stones
signify the truths of the church,
which are truths Divine,
is evident from the signification of
"the city New Jerusalem,"
of its "wall," and "the foundations of the wall."
"The New Jerusalem" signifies the New Church
which will succeed our present church;
for the book of Revelation treats of
the state of the church as it is now, even to its end;
and then of the New Church,
which is the holy Jerusalem coming down out of heaven;
its "walls" denote the truths of faith which defend;
and its "foundations" denote truths from good;
these truths themselves in their order
are designated by the precious stones there named.
Everyone can see that Jerusalem
is not to come down out of heaven,
and that the rest of what is said about it
will not happen as described;
but that in each particular of the description
such things are signified as pertain to the church.
That the truths of faith are meant by
"the foundations of its wall,"
is evident from the fact that these truths
are what protect the church from every attack,
even as walls protect a city.
(That "Jerusalem" denotes the church;
and that "walls" denote the truths of faith
that protect the church;
and that "foundations" denote truths from good.)

~ Absalom Plots ~

. . . whenever anyone approached him
to bow down before him,
Absalom would reach out his hand,
take hold of him and kiss him.
Absalom behaved in this way
toward all the Israelites
who came to the king asking for justice,
and so he stole the hearts of the men of Israel.

(II Samuel 15:5-6)

AC 9836 - The Ephod; AC 9841 - Two Onyx Stones

AC 9836 [2] - The Ephod

By the ephod was represented
the external of the Lord's spiritual kingdom,
and therefore by its shoulder pieces,
on which were placed the two onyx stones
with the names of the sons of Israel,
was represented the perpetual preservation
of good and truth;
and by the joining together of the ephod
on the shoulders,
and also before the breast and behind the back,
there was represented a complete unition.
From this it can be seen what is signified by . . .
the shoulderpieces and the engravings upon them;
namely, the preservation of good and truth forever
with all exertion and power;
thus the preservation of the heavens.
These stones with the names of the sons of Israel
were placed on the shoulderpieces of the ephod,
by which was represented
the external of the spiritual kingdom,
for the reason that
all preservation depends on the state of the ultimates,
for all the interior things cease there,
and form a plane there in which they may subsist.
Ultimates are like the soles and the feet,
on which the whole body stands,
and are also like the hands and the arms,
by means of which the body exerts its powers,
and into which the body transfers its forces.
It is also from this that the hands and the arms,
as well as the soles and the feet,
correspond to the ultimates of heaven.

AC 9841 - Two Onyx Stones

That these denote the memory,
is because there was engraved on them
the names of the sons of Israel,
and by "engraving on stones"
is signified the memory of things
that are to permanently remain;
as in the engraving or writing of the Law
on the tables of stone,
by which are signified things impressed
on the memory and life,
thus which are to remain permanently.
That "engraving" or "writing on stones"
has this signification,
is because truths have been impressed
on man's memory,
and also things which have the appearance of truth,
insomuch that it is even composed of these things;
and "stones" signify truths;
and when there is engraving on them,
they signify the memory where the truths are . . ..

 

~ Rabbah of the Ammonites ~

Meanwhile Joab fought against
Rabbah of the Ammonites
and captured the royal citadel.
Joab then sent messengers to David, saying,
"I have fought against Rabbah
and taken its water supply.
Now muster the rest of the troops
and besiege the city and capture it.
Otherwise I will take the city,
and it will be named after me."

So David mustered the entire army
and went to Rabbah,
and attacked and captured it.
He took the crown from the head of their king --
its weight was a talent of gold,
and it was set with precious stones --
and it was placed on David's head.
He took a great quantity of plunder from the city
and brought out the people who were there,
consigning them to labor
with saws and with iron picks and axes,
and he made them work at brickmaking.
He did this to all Ammonite towns.
Then David and his entire army returned to Jerusalem.

(II Samuel 12:26-31)
 

AC 9818, etc. - Aaron's Garments

AC 9819

. . . the signification of "Aaron's garments,"
as being a representative of
the spiritual kingdom of the Lord
joined to His celestial kingdom.
That the wise in heart,
filled with the spirit of wisdom,
were to make the garments,
was because by them are meant
those who are in the celestial kingdom;
and the spiritual kingdom
is that which is from the celestial,
and thus covers it,
as a garment covers the body.

AC 9823 - A Breastplate

That this signifies Divine truth
shining forth from Divine good,
is evident from the signification of "the breastplate,"
as being Divine truth shining forth from Divine good,
here in ultimates progressively from
the inmost things in the heavens.
For the ephod, on which was this breastplate,
represented the ultimates of the spiritual kingdom,
and consequently the ultimates of heaven.
"The breast plate" had this signification
because it was fastened upon the breast
where the heart is,
and was filled with precious stones,
and the heart corresponds to celestial good,
which is the good of love to the Lord from the Lord,
and the twelve precious stones
correspond to Divine truths thence derived.
Hence by "the breastplate" in the supreme sense
is signified Divine truth shining forth
from the Divine good of the Lord.

AC 9824 [2, 4] - An Ephod

As the ephod represented
the outermost of the Lord's spiritual kingdom,
it was more holy than the rest of the garments,
and on it was the breastplate,
in which were the Urim and Thummim,
through which answers were given by the Divine.
That what is most external
is more holy than the internal things,
is because the external holds
all the interior things in their order,
and in their form and connection,
insomuch that if the external were removed,
the internal things would be dispersed;
for internal things not only cease in the external,
but they are also together in it.

. . . when the Lord is in the ultimate,
He is simultaneously in all things,
and when He is in this,
the interior things are held together
in their order, connection, and form;
and under supervision and guidance
at His good pleasure.

AC 9825 - And a Robe

That this signifies Divine truth there in the internal form,
is evident from the signification of "the robe,"
as being the middle of the spiritual kingdom,
thus the truth itself which is there;
The reason of its being so
is that everywhere there must be end, cause, and effect;
the end must be the inmost,
the cause the middle,
and the effect the ultimate,
in order that the thing may be perfect.
It is from this that in the Word
"three" signifies what is complete from beginning to end.

It is said to be "of checker work,"
because it was woven, as is evident
from what follows in the book of Exodus:

They made tunics of fine linen,
the work of the weaver, for Aaron,
and for his sons
(Exodus 39:27);
that the tunics were of fine linen was in order
that truth from a celestial origin might be represented.

AC 9827 - And a Miter

That this signifies intelligence and wisdom,
is evident from the signification of "a miter,"
as being intelligence and wisdom.
A "miter" has this signification
because it is a covering for the head,
and by "the head"
are signified the interior things of man
that belong to intelligence and wisdom.

AC 9828 - The Belt

That "the belt" denotes a general bond
to the intent that all things may look to one end,
is because in the spiritual world the end reigns,
insomuch that all things there may be called "ends;"
for the Lord's kingdom, which is a spiritual world,
is a kingdom of uses,
and uses there are ends;
thus it is a kingdom of ends.
But the ends there follow one another
and are also associated together in a varied order;
the ends which follow one another
being called "intermediate ends,"
but the ends which are associated together
being called "consociate ends."
All these ends have been
so mutually conjoined and subordinated
that they look to one end,
which is the universal end of them all.
This end is the Lord;
and in heaven with those who are receptive,
it is love and faith in Him.
Love is there the end of all their wills,
and faith is the end of all their thoughts,
these being of the understanding. 

~ The Ammorites and the Arameans ~

When the Ammonites realized
that they had become a stench in David's nostrils,
they hired twenty thousand
Aramean foot soldiers from Beth Rehob and Zobah,
as well as the king of Maacah with a thousand men,
and also twelve thousand men from Tob.

After the Arameans saw
that they had been routed by Israel,
they regrouped.
Hadadezer had Arameans
brought from beyond the River;
they went to Helam,
with Shobach the commander of Hadadezer's army
leading them.

When David was told of this,
he gathered all Israel,
crossed the Jordan and went to Helam.
The Arameans formed their battle lines to meet David
and fought against him.
But they fled before Israel,
and David killed seven hundred of their charioteers
and forty thousand of their foot soldiers.
He also struck down
Shobach the commander of their army,
and he died there.
when all the kings who were vassals of Hadadezer
saw that they had been defeated by Israel,
they made peace with the Israelites
and became subject to them.

So the Arameans were afraid
to help the Ammonites anymore.

(II Samuel 10:6, 15-19)

AC 9818, 9817, 9818 - The Wise in Heart

AC 9816

And thou shalt speak unto all the wise in heart,
whom I have filled with the spirit of wisdom,
and they shall make Aaron's garments to sanctify him,
that he may minister to Me in the priest's office.
And these are the garments which they shall make;
a breastplate, and an ephod, and a robe,
and a tunic of checker work, a miter, and a belt;
and they shall make garments of holiness
for Aaron thy brother, and for his sons,
that he may minister to Me in the priest's office.
(Exodus 28:3-4)

"And thou shalt speak unto all the wise in heart,"
-- signifies the influx of the Lord through the Word
into all who are in the good of love;
"whom I have filled with the spirit of wisdom,"
-- signifies in whom Divine truth has been inscribed;
"and they shall make Aaron's garments,"
-- signifies through whom is the spiritual kingdom;
"to sanctify him,"
-- signifies thereby a representation
of the Divine truth in this kingdom;
"that he may minister to Me in the priest's office,"
-- signifies a representative of the Lord;
"and these are the garments which they shall make,"
-- signifies Divine truths in the spiritual kingdom,
in their order;
"a breastplate,"
-- signifies Divine truth shining forth from Divine good;
"and an ephod,"
-- signifies Divine truth there in the external form
 in which interior things cease;
"and a robe,"
-- signifies Divine truth there in the internal form;
"and a tunic of checker work,"
-- signifies Divine truth there
inmostly proceeding immediately
from the Divine celestial;
"a miter,"
-- signifies intelligence and wisdom; 
"and a belt,"
-- signifies a general bond,
in order that all things may look to one end;
"and they shall make garments of holiness
for Aaron thy brother, and for his sons,"
-- signifies thereby a representative
of the spiritual kingdom
joined to the celestial kingdom;
"that he may minister to Me in the priest's office,"
-- signifies a representative of the Lord.

AC 9817

. . . by "the wise in heart" are signified
those who are in the good of love from the Lord.

AC 9818 [3, 5]

. . . in the Word, "spirit," when said of man,
denotes the good and truth
that has been inscribed on his intellectual part,
consequently that it denotes the life of this.
For there is the life of the intellectual part,
and the life of the will part;
the life of the intellectual part is
to know, to see, and to understand, 
that truth is true,
and that good is good;
whereas the life of the will part is
to will and to love truth for the sake of truth,
and good for the sake of good.
This latter life is called in the Word "heart;"
but the former is called "spirit."

Create in me a clean heart, O God;
and renew a steadfast spirit in the midst of me.
Cast me not away from before Thee,
and take not the Spirit of Thy holiness from me.
Restore unto me the joy of Thy salvation;
and let an ingenuous spirit uphold me.
The sacrifices of God are a broken spirit;
a broken and a contrite heart
God doth not despise.
(Psalm 51:10-12, 17);

"a clean heart"
denotes a will that is averse to evils,
which are unclean;
"a steadfast spirit" denotes
the understanding and faith of truth;
"a broken spirit," and "a broken heart,"
denote a state of temptation
and the consequent humiliation of the life
of both of these.
That "spirit" denotes life,
is plain from each of the above expressions.
The Divine truth, from which is this life,
is "the Spirit of holiness."

~ The Lord Gives David Victory ~

In the course of time,
David defeated the Philistines and subdued them,
and he took Metheg Ammah
from the control of the Philistines.

David also defeated the Moabites.

Moreover, David fought
Hadadezer son of Rehob, king of Zoabah,
when he went to restore his control
along the Euphrates River.

When the Arameans of Damascus
came to help Hadadezer king of Zobah,
David struck down twenty-two thousand of them.

When Tau king of Hamath heard
that David had defeated
the entire army of Hadadezer,
he sent his son Joram to King David
to greet him and congratulate him
on his victory in battle of Hadadezer,
who had been at war with Tou.
Joram brought with him articles
of silver and gold and bronze.

King David dedicated these articles to the Lord,
as he had done with the silver and gold
from all the nations he had subdued:
Edom and Moab,
the Ammonites and the Philistines,
and Amalek.
He also dedicated the plunder taken from
Hadadzer son of Rehob, king of Zobah.

And David became famous after he returned
from striking down eighteen thousand
Edomites in the Valley of Salt.

He put garrisons throughout Edom,
and all the Edomites became subject to David.
The Lord gave David victory wherever he went.

David reigned over all Israel,
doing what was just and right for all his people.

(II Samuel 8:1-2, 3, 5, 10-14)
 

AC 9804 - Exodus 28; AC 9809, 9814, 9815 - Garments of Holiness

AC 9804 - The Contents of Exodus 28

The subject here treated of is
the garments of holiness which Aaron and his sons
were to put on when they ministered.
By the priesthood
which Aaron with his sons was to administer
was represented the Lord
in respect to the Divine celestial,
which is the Divine good in heaven;
and by Aaron's garments
was represented the Divine spiritual,
which is the Divine truth proceeding from there.

AC 9809 [6, 7]

As the priestly office was representative of the Lord
in respect to all the work of salvation from Divine love,
therefore also all Divine worship
belonged to the office of the priest . . ..

As the Lord in respect to the whole work of salvation
was represented by the high-priest,
and the work of salvation itself by his office,
which is called the priesthood,
therefore no inheritance and portion with the people
was given to Aaron and his sons,
for it is declared that Jehovah God
is their inheritance and portion (Numbers 18:20);
neither was any portion given to the Levites,
because they belonged to Aaron
(Num. 26:58-63; Deut. 10:9; 18:1, 2).
For the people represented heaven and the church,
but Aaron with his sons and with the Levites
represented the good of love and of faith
which makes heaven and the church,
thus they represented the Lord from whom is this good.
For this reason the land
was granted to the people for an inheritance,
but not to the priests, for the Lord is in them,
but not among them
as one of them and distinct from them.

AC 9814 [1]

For Aaron represented the Lord
as to the Divine celestial;
from which the garments joined to him
represented the Divine spiritual
joined to the celestial kingdom,
as a garment is to the body.
The Divine spiritual is the Divine truth
that proceeds from the Lord's Divine good;
this appears in heaven as light,
and moreover, is the light
which illumines the external
as well as the internal sight of the angels.
The modification of this light
according to the recipient subjects, which are angels,
presents to the sight various phenomena,
such as clouds, rainbows, colors,
and splendors, of various kinds;
and it also presents shining garments about the angels.
From this it can be seen
that the spiritual kingdom of the Lord
was represented by Aaron's garments of holiness.

AC 9815

. . . the brightness and beauty of Divine truth
as it appears in externals
is meant by "comeliness."
. . . in the internal sense is called "glory" . . ..

~ The Philistines Are Defeated Twice in the Valley of Rephaim ~

When the Philistines heard
that David had been anointed king over Israel,
they went up in full force to search for him,
but David heard about it
and went down to the stronghold.
Now the Philistines had come
and spread out in the Valley of Rephaim;
so David inquired of the Lord,
"Shall I go and attack the Philistines?
Will you hand them over to me?"

The Lord answered him,
"Go, for I will surely hand the Philistines over to you."

So David went to Baal Parazim,
and there he defeated them.
He said, "As waters break out,
the Lord has broken out
against my enemies before me."
So that place was called Baal Perazim.
The Philistines abandoned their idols there,
and David and his men carried them off.

Once more the Philistines came up
and spread out in the Valley of Rephaim;
so David inquired of the Lord,
and He answered,
"Do not go straight up,
but circle around behind them
and attack them in front of the balsam trees.
As soon as you hear the sound of marching
in the tops of the balsam trees,
move quickly,
because that will mean
the Lord has gone out in front of you
to strike the Philistine army."
So David did as the Lord commanded him,
and he struck down the Philistines
all the way from Gibeon to Gezer.

(II Samuel 5:17-25)
 

AC 9781 - "Oil"; AC 9783 - "Lamp"

AC 9781

Pure, beaten.
(Exodus 27:20)

That this signifies genuine and clear,
is evident from the signification of "pure,"
when said of the good which is signified by "oil,"
as being genuine;
for the more celestial good is --
thus the more genuine --
so much the purer it is;
and from the signification of "beaten,"
when said of the good which is signified by "oil,"
as being clear.

Good is said to be clear when it becomes truth;
for good appears by means of truth,
because truth is the form of good;
and good does not appear in light except in a form.
The better therefore that good is presented in a form,
the more clearly it appears,
for the result is that good itself shines forth,
even so as to affect both the understanding
and at the same time the will of others.
For as is the case with good and truth,
so it is with the will and the understanding in man . . ..
When good has been rendered clear
in the understanding,
it is the truth of this good.
From this then it is that the oil was to be beaten,
as also the frankincense,
of which it is said that it shall be pure,
and that some of it shall be beaten very small,
and thus burned as incense (Exodus 30:34-36).
The like that is signified by "beaten"
is also signified by being "ground in a mill,"
as can be seen from the signification of
"wheat" and of "fine flour;"
"wheat" signifying good,
and "fine flour" its truth.
Just as that which is beaten and ground
signifies in the genuine sense good made clear,
so what is beaten and ground,
in the opposite sense signifies evil made clear.
This is signified by Moses beating the golden calf,
and grinding it very small;
and when it was as fine as dust,
casting it into the brook that descended
from the mountain (Deuteronomy 9:21).

AC 9783

That a "lamp" denotes faith,
is because the Divine truth that proceeds from the Lord
is light in the heavens;
this light, when received by the angels who are there,
or by man,
is like a lamp,
for it illuminates all things of the mind,
and imparts intelligence and wisdom.
This light when received is faith.
But be it known that faith is not a lamp,
that is, does not illuminate the mind,
unless it is from charity;
thus unless it is charity.
The case with faith and charity
is the same as with truth and good;
truth is the form of good,
that is, it is good so formed as to appear in light.
So faith is the form of charity, or charity formed.
Moreover, truth pertains to faith, and good to charity;
for that which is true is believed,
and becomes of faith;
and that which is good is loved,
and becomes of charity.
The truth and good itself which are loved
are the neighbor,
and the love of these is charity.

~ Abner Goes to David ~

The war between
the house of Saul and the house of David
lasted a long time.
David grew stronger and stronger,
while the house of Saul grew weaker and weaker.

During the war
between the house of Saul and the house of David,
Abner had been strengthening his own position
in the house of Saul.

Abner conferred with the elders of Israel and said,
"For some time
you have wanted to make David your king.
Now do it!
For the Lord promised David,
'By My servant David
I will rescue My people Israel
from the hand of the Philistines
and from the hand of all their enemies."

Abner also spoke to the Benjamites in person.
Then he went to Hebron to tell David
everything that Israel
and the whole house of Benjamin wanted to do.
When Abner, who had twenty men with him,
came to David at Hebron,
David prepared a feast for him and his men.
Then Abner said to David,
"Let me go at once
and assemble all Israel for my lord the king,
so that they may make a compact with you,
and that you may rule over all that your heart desires."
So David sent Abner away,
and he went in peace.

(II Samuel 3:1, 6, 17-21)

AC 9776 - To Be of Service; AC 9780 - The Word Is the Doctrine of Good

AC 9776

To be of service is to obey,
and the natural obeys
when it does not take for itself from the understanding
reasons which favor the evils of
the loves of self and of the world;
but when it complies with the dictates of reason
and the doctrine of the church,
which declare that good and truth ought to be done,
not for the sake of self and the world as ends,
but for the sake of good and truth itself.
In this manner the Lord does these
through man's heaven, that is, through his internal;
for all good and truth are from the Lord,
insomuch that good and truth with man
are the Lord Himself.
From all this it can be seen why it is
that the external man must be a thing of service
to the internal man.

AC 9780 [1-2, 10]

The goods of the celestial kingdom,
or of the celestial church,
are the good of love to the Lord
and the good of mutual love;
and the goods of the spiritual kingdom,
or of the spiritual church,
are the good of charity toward the neighbor
and the good of faith.
These goods and the truths therefrom
are treated of in the Word throughout,
for the Word is the doctrine of good,
because it is the doctrine of love to the Lord
and of love toward the neighbor;
and all good is of love, even the good of faith,
for this comes forth from the good of love,
and not without it.

As the Word is the doctrine of good,
therefore in order that the Word may be understood,
it must be known what good is;
and no one knows what good is
unless he lives in good according to the Word;
for when anyone lives in good according to the Word,
then the Lord instills good into his life,
from which the man perceives it and feels it,
and consequently apprehends the nature of it;
otherwise it does not appear,
because it is not perceived.
From this it can be seen in what state those are
who merely know what is in the Word,
and persuade themselves that it is so,
and yet do not do it.
They have no knowledge of good,
consequently none of truth;
for truth is known from good,
and never without good,
except as memory-knowledge devoid of life,
which perishes in the other life.

. . . in the Word, which is Divine,
there is not a word that is worthless.

~ David Goes to Hebron ~

In the course of time, David inquired of the Lord.
"Shall I go up to one of the towns of Judah?" he asked.

The Lord said, "Go up."

David asked, "Where shall I go?"

"To Hebron," the Lord answered.

So David went up there with his two wives,
Ahinoam of Jezreel
and Abigail, the widow of Nabal of Carmel.
David also took the men who were with him,
each with his family,
and they settled in Hebron and its towns.
Then the men of Judah came to Hebron
and there they anointed David king
over the house of Judah.

When David was told
that it was the men of Jabesh Gilead
who had buried Saul,
he sent messenger to the men of Jabesh Gilead
to say to them,
"The Lord bless you for showing this kindness
to Saul your master by burying him.
My the Lord now show you kindness and faithfulness,
and I too will show you the same favor
because you have done this.
Now then, be strong and brave,
for Saul your master is dead,
and the house of Judah has anointed me king over them.

(II Samuel 2:1-7)
 

AC 9730 - The Sensuous; AC 8741 - The Court

AC 9730

By the external sensuous is not meant
the sense of the body itself,
as its sight, hearing, taste, smell, and touch,
but that which is most nearly from these;
for he is called a sensuous man
who thinks and desires according to
these senses of the body and their appetites,
and considers no further.
He who considers further,
and examines what the sensuous desires,
and what he himself thinks from the sensuous,
is said to be raised above the sensuous,
or to be withdrawn from it,
and to think interiorly.
This is the case with those at the present day
who are in the good of charity and of faith.
When this is done, the sensuous is quiescent,
and is deprived of its active life
which it has from the world and its objects.

There are with man two determinations
of the things of the understanding and of the will;
one determination is outward toward the world,
and the other is inward toward heaven.
With natural and sensuous men,
the determination of the things
of the understanding and of the will,
thus of the thoughts and affections,
is toward the world;
but with spiritual and celestial men
the determination of these things is toward heaven,
and also alternately toward the world.
The hinge of the determinations turns inward
when the man is being regenerated,
and so far as it can then be turned inward,
so far the man can be raised by the Lord
toward heaven to Himself,
and consequently be in the same proportion imbued
with wisdom, faith, and love.
For the man then lives in the internal man,
consequently in his spirit,
and the external man is subordinate thereto.
But if a man does not suffer himself to be regenerated,
then all his interiors remain
determined toward the world,
and then his life is in the external man,
and the internal man is subordinate thereto.
This is the case when the external man
supplies reasonings which favor evil lusts.
These men are called natural,
and those who abide in things most external
are called sensuous . . ..

AC 9741 [1,2]

And thou shalt make the court of the Habitation.
(Exodus 27:9)

That this signifies the ultimate heaven is evident
from the signification of "the court of the Habitation"
as being the external of heaven,
thus the ultimate heaven.

Moreover, the very good of faith,
which is the good of the ultimate heaven,
is a court,
for through it man is introduced into
the good of charity toward the neighbor,
which is the good of the middle heaven.
Be it known
that the good with a man makes his heaven,
and that his heaven is such as his good is.
There are three goods which follow in order:
the good of faith,
the good of charity toward the neighbor,
and the good of love to the Lord.
The good of faith, as just said,
makes the ultimate or first heaven;
the good of charity toward the neighbor
makes the middle or second heaven;
and the good of love to the Lord
makes the inmost or third heaven. 

~ David Shares the Plunder ~

When David arrived in Ziklag,
he sent some of the plunder to the elders of Judah,
who were his friends, saying,
"Here is a present for you
from the plunder of the Lord's enemies."

He sent it to those
who were in Bethel, Ramoth Negev and Jattir;
to those in Aroer, Siphmoth, Eshtemoa and Racal;
to those in the towns of
the Jerahmeelites and the Kenites;
to those in Hormah, Bor Ashan, Athach and Hebron;
and to those in all the other places
where David and his men had roamed.

(I Samuel 30:26-31)

AC 9714 - The Altar

AC 9714 [2, 3, 10]

. . . the altar was a representative
of the Lord in respect to His Divine good;
whereas the temple was a representative
of Him in respect to His Divine truth,
thus in respect to heaven;
for the Divine truth
that proceeds from the Lord makes heaven.

As the altar represented
the Lord in respect to Divine good,
it was the very holy of holies,
and sanctified everything that touched it;
as can be seen from what follows in this book,
where it is said,
"Seven days thou shalt make atonement for the altar,
and sanctify it; that the altar may be a holy of holies,
and everything that shall touch it shall be made holy"
(Exod. 29:37);
and therefore
the fire upon the altar was perpetually burning,
and was never put out (Lev. 6:13);
and from that fire was taken the fire for the incense,
and from no other source (Lev. 10:1-6);
for by "the fire of the altar"
was signified the Divine good of the Lord's Divine love.

As the altar described in this chapter was portable,
it was made of shittim wood,
and was overlaid with brass;
but the altar which was to remain in its place
was made either of earth or of unhewn stones.
The altar made of earth
was the principal representative
of the worship of the Lord from the good of love;
and the altar made of unhewn stones
was a representative of worship
from the goods and truths of faith;
while the portable altar here described
was a representative of the worship of the Lord
from the good of love.
For this reason it was of shittim wood
and was overlaid with brass.

~ David Lives Among the Philistines ~

But David thought to himself,
"One of these days
I will be destroyed by the hand of Saul.
The best thing I can do
is to escape to the land of the Philistines.
Then Saul will give up searching for me
anywhere in Israel,
and I will slip out of his hand."

So David and the six hundred men with him
left and went over to Achish son of Maoch king of Gath.
David and his men settled in Gath with Achish.
Each man had his family with him,
and David had his two wives:
Ahinoam of Jezreel
and Abigail of Carmel, the widow of Nabal.
When Saul was told that David had fled to Gath,
he no longer searched for him.

Then David said to Achish,
"If I have found favor in your eyes,
let a place be assigned to me in on of the country towns,
that I may live there.
Why should your servant live in the royal city with you?"

So on that day Achish gave him Ziklag,
and it has belonged to the kings of Judah ever since.
David lived in Philistine territory a year and four months.

(I Samuel 27: 1-7)

AC 9707 - The Lord Has Provided an Internal and External

AC 9707

It has been so provided and ordained by the Lord
that insofar as a person thinks and wills from heaven,
that is, through heaven from the Lord,
so far his Internal Man is opened:
the opening is unto heaven,
even unto the Lord Himself.
Therefore, on the other hand,
insofar as a man thinks and wills from the world,
that is, through the world from self,
so far the Internal Man is closed,
and the External Man is opened:
the opening is unto the world and unto self.
  

~ Keilah ~

When David was told,
"Look, the Philistines are fighting against Keilah
and are looting the threshing floors,"
he inquired of the Lord, saying,
"Shall I go and attack these Philistines?"

The Lord answered him,
"Go, attack the Philistines and save Keilah."

But David's men said to him,
"Here in Judah we are afraid.
How much more, then,
if we go to Keilah against the Philistine forces?"

Once again David inquired of the Lord,
and the Lord answered him,
"Go down to Keilah,
for I am going to give the Philistines into your hand."
So David and his men went to Keilah,
fought the Philistines
and carried off their livestock.
He inflicted heavy losses on the Philistines
and saved the people of Keilah.
(Now Aiathar son of Ahimelech
had brought the ephod down with him
when he fled to David at Keilah.)

(I Samuel  23:1-6)

AC 9683 - Order

AC 9683 [2]

. . .  it is order itself with a person
that he should live in the good which is from the Lord,
that is, that he should live from the Lord.
This influx is continual, 
and is adjoined to each and all things 
of the will of a person,
directing them as much as possible into order,
for a person's own will
is continually leading him away from order.

~ David Leaves Gath for the Cave of Abullam then Mizpah in Moab ~

David left Gath and escaped to the cave of Adullam.
When his brothers and his father's household
heard about it,
they went down to him there.
All those who were in distress or in debt
or discontented gathered around him,
and he became their leader.
About four hundred men were with him.

From there David went to Mizpah in Moab
and said to the king of Moab,
"Would you let my father and mother
come and stay with you
until I learn what God will do for me?"
So he left them with the king of Moab,
and they stayed with him
as long as David was in the stronghold.

But the prophet Gad said to David,
"So not stay in the stronghold.
Go into the land of Judah."
So David left and went to the forest of Hereth.

(I Samuel 22:1-5)
 

AC 9648 - The More Interior

AC 9648

. . .  the more interior any state is, the more perfect it is;
and the more exterior it is, the more imperfect,
thus the more obscure.
It is for this reason that the higher
a person can be raised toward interior things,
the more he comes into the perception of good,
and into the light of truth;
and therefore when a person puts off bodily things,
which are the veriest external things,
as is the case when he departs out of the world;
if he has lived a life of truth and good
he comes into intelligence and wisdom,
and thus into the perception of every happiness;
and into a perception the greater,
in proportion as through a life
of good from the doctrine of truth
he has suffered himself to be raised
toward the interior things of heaven.

~ Saul Is Not Pleased ~

Whatever Saul sent him to do,
David did it so successfully
that Saul gave him a high rank in the army.
This pleased all the people,
and Saul's officers as well.

When the men were returning home
after David had killed the Philistine,
the women came out from all the towns of Israel
to meet King Saul with singing and dancing,
with joyful songs and with tambourines and lutes.
As they danced, they sang:

"Saul has slain his thousands,
and David his tens of thousands."

Saul was very angry;
this refrain galled him.
"They have credited David with tens of thousands,"
he thought, "But me with only thousands.
What more can he get but the kingdom?"
And from that time on
Saul kept a jealous eye on David.

The next day an evil spirit from God
came forcefully upon Saul.
He was prophesying in his house,
while David was playing the harp, as he usually did.
Saul had a spear in his hand and he hurled it,
saying to himself,
"I'll pin David to the wall."
But David eluded him twice.

Saul was afraid of David,
because the Lord was with David but had left Saul.
So he sent David away from him
and gave him command over a thousand men,
the David led the troops in their campaigns.
In everything he did he had great success,
because the Lord was with him.
When Saul saw how successful he was,
he was afraid of him.
But all Israel and Judah loved David,
because he led them in their campaigns.

(I Samuel 18:5-16)

AC 9617, 9618 - Curtains; AC 9635 - Shittim Wood; AC 9635 - Good & Truth, Flame & Light

AC 9617

The length of one curtain shall be thirty cubits.
(Exodus 26:8)

That this signifies the fullness of truth from good,
is evident from the signification of "length,"
as being good;
from the signification of a "curtain,"
as being truth from external celestial good;
and from the signification of "thirty,"
as being what is full.

AC 9618
And the breadth four cubits.
(Exodus 26:8)
That this signifies the marriage of truth with good.

AC 9635
Of shittim wood.
(Exodus 26:15)

That this signifies the good of merit
from the Lord's Divine Human,
is evident from the signification of "shittim wood,"
as being the good of merit
from the Lord's Divine Human.

AC 9637

Good without truth does not appear,
and truth without good does not exist,
for truth is the form of good,
and good is the being of truth.
It is from form that good appears,
and it is from being that truth exists.
The case herein is like that of flame and light;
flame without light does not appear,
and therefore it emits from itself light
that it may appear;
and light without flame does not exist.
It is the same with man's will and his understanding;
the will does not appear without the understanding,
and the understanding does not exist without the will.

~ David Warns Goliath ~

David said to the Philistine,
"You come against me with sword and spear and javelin,
but I come against you in the name of the Lord Almighty,
the God of the armies of Israel,
whom you have defied.
This is the day the Lord will hand you over to me,
and I'll strike you down and cut off your head.
Today I will give the carcasses of the Philistine army
to the birds of the air and the beasts of the earth,
and the whole world will know
that there is a God in Israel.
All those gathered here will know
that it is not by the sword or spear that the Lord saves;
for the battle is the Lord's,
and He will give all of you into our hands."

(I Samuel 17:45-47)

AC 9592 - Exodus 26; AC 9593 - The Curtains; AC 9594 - Three Degrees of Life; AC 9604 - Joining Together

AC 9592 - The Contents of Exodus 26

In this chapter the second or middle heaven
is represented by the Habitation and the Tent;
and the celestial and spiritual things therein
are represented by
the things of which these were constructed.
And afterward the Intermediate that unites
this heaven and the inmost heaven
is represented by the veil
between the Habitation and the ark of the Testimony.

AC 9593

And thou shalt make the Habitation ten curtains
of fine twined linen, and blue, and crimson,
and scarlet double-dyed, with cherubs;
the work of a thinker* shalt thou make them.
(Exodus 26:1)

"And thou shalt make the Habitation,"
-- signifies the second or middle heaven;
"ten curtains,"
-- signifies all the truths from which it is;
"of fine twined linen, and blue, and crimson,
and scarlet double-dyed,"
-- signifies the spiritual and celestial things
from which are these truths;
"with cherubs,"
-- signifies the guard of the Lord
lest it be approached and injured by the hells;
"the work of a thinker* shalt thou make them,"
-- signifies the understanding.
* skilled craftsman

AC 9594 [2]

These three degrees of life in man
are opened successively;
the first degree by a life in accordance
with what is equitable and just;
the second degree by a life in accordance
with the truths of faith from the Word,
and in accordance with the consequent
goods of charity toward the neighbor;
and the third degree by a life in accordance
with the good of mutual love
and the good of love to the Lord.
These are the means whereby are
successively opened these three degrees of life in man,
thus the three heavens in him.
But be it known
that in proportion as a man recedes
from the good of life,
and accedes to the evil of life,
these degrees are closed, that is,
the heavens are closed in him;
for just as the good of life opens them,
so the evil of life closes them.

AC 9604

. . . as five of the ten curtains were joined together,
and also the other five,
they therefore signified
the reciprocal communication of truth and good,
and of good and truth;
for the communications must be reciprocal
in order that there may be
a conjugial conjunction of truth and good.

~ The Lord Has Samuel Anoint David King ~

The Lord said to Samuel,
"How long will you mourn for Saul,
since I have rejected him as king over Israel?
Fill your horn with oil and be on your way;
I am sending you to Jesse of Bethlehem.
I have chosen one of his sons to be king."

But Samuel said, "How can I go?
Saul will hear about it and kill me."

The Lord said, "Take a heifer with you and say,
'I have come to sacrifice to the Lord.'
Invite Jesse to the sacrifice,
and I will show you what to do.
You are to anoint for Me the one I indicate."

Samuel did what the Lord said.
When he arrived at Bethlehem,
the elders of the town trembled when they met him.
They asked, "Do you come in peace?"

Samuel replied, "Yes, in peace;
I have come to sacrifice to the Lord.
Consecrate yourselves
and come to the sacrifice with me."
Then he consecrated Jesse and his sons
and invited them to the sacrifice.

When they arrived, Samuel saw Eliab and thought,
"Surely the Lord's anointed stands here before the Lord."

But the Lord said to Samuel,
"Do not consider his appearance or his height,
for I have rejected him.
The Lord does not look at the things man looks at.
Man looks at the outward appearance,
but the Lord looks at the heart."

Then Jesse called Abinadab
and had him pass in front of Samuel.
But Samuel said,
"The Lord has not chosen this one either."
Jesse then had Shammah pass by,
but Samuel said,
"Nor has the Lord chosen this one."
Jesse had seven of his sons pass before Samuel,
but Samuel said to him,
"The Lord has not chosen these."
So he asked Jesse, "Are these all the sons you have?"

"There is still the youngest," Jesse answered,
"but he is tending the sheep."

Samuel said, "Send for him;
we will not sit down until he arrives."

So he sent and had him brought in.
He was ruddy,
with a fine appearance and handsome features.

Then the Lord said,
"Rise and anoint him; he is the one."

So Samuel took the horn of oil
and anointed him in the presence of his brothers,
and from that day on
the Spirit of the Lord came upon David in power.
Samuel then went to Ramah.

(I Samuel 16:1-13)

AC 9589-9590 - Heavenly vs. Infernal Freedom

AC 9589 - 9590

There is heavenly Freedom,
and there is infernal Freedom.
Heavenly Freedom is to be led by the Lord,
and this Freedom is the love of what is good and true.
But infernal Freedom is to be led by the devil,
and this Freedom is the love of what is evil and false;
properly speaking, it is concupiscence.

Those who are in infernal Freedom
believe it to be slavery and compulsion
not to be allowed to do what is evil
and to think what is false at pleasure.
But those who are in heavenly Freedom
feel horror in doing what is evil
and in thinking what is false,
and if they are compelled thereto,
they are in torment.
  

~ Bitter War With the Philistines ~

All the days of Saul
there was bitter war with the Philistines,
and whenever Saul saw a mighty or brave man,
he took him into his service.

(I Samuel 14:52)

AC 9548 - The Lampstand; AC 9568 - The Lord Is In All Things Good & True

AC 9548

That by the "lampstand"
is signified the Divine spiritual is because
by "the table on which were the breads of faces"
is signified the Divine celestial,
as was shown in what goes before.
The Divine celestial is the good of love,
and the Divine spiritual
is the truth of faith thence derived;
both proceeding from the Lord.
That the "lampstand" denotes the Divine spiritual
is from its illumination,
for the Divine truth which proceeds
from the Divine good of the Lord
is what gives light in heaven,
nor have the angels light from any other source.

AC 9568 [4]

But the Divine of the Lord
is in all things of good with a person,
and from this in all things of truth with him,
when he wills from love,
and believes from the consequent faith,
that all good and all truth,
thus everything of love and everything of faith,
are from the Lord,
and absolutely nothing from himself;
and also that he possesses the truth of faith
in the exact proportion of his reception
of good from the Lord;
for, as before said,
good is the all in all things of truth,
and truth without good is truth without life.

~ "Do Not Be Afraid" ~

The people all said to Samuel,
"Pray to the Lord your God for your servants
so that we will not die,
for we have added to all our other sins
the evil of asking for a king."

"Do not be afraid," Samuel replied.
"You have done all this evil;
yet do not turn away from the Lord,
but serve the Lord with all your heart.
Do not turn away after useless idols.
They can do you no good,
nor can they rescue you,
because they are useless."

(I Samuel 12:19-21)

AC 9514 - Good and Truth Together; AC 9527 - A Table

AC 9514 [1, 2]

Good without truth is not good,
and truth without good is not truth;
for good without truth has no quality,
and truth without good has no being;
for truth is the very form of good,
and there must be form
in order that there may be quality . . ..

Good also is to truth
as the body is to the arms and feet,
and in the case of flying creatures,
as the body is to the wings.
A body without arms and feet, or without wings,
cannot move itself,
but with their aid it moves itself.
Moreover in the Word
the body corresponds to good,
and the arms and wings to truths,
and also to the powers of good through truths.

AC 9527

And thou shalt make a table.
(Exodus 25:23)

That this signifies a receptacle of celestial things,
is evident from the signification of the "table,"
as being heaven,
in respect to the reception of such things
as are from the Lord there,
which are the good of love and the good of faith,
and the consequent blessedness and happiness.
These things are signified by a "table,"
because by "foods" are signified the celestial things
that belong to the good of love and of faith,
and the consequent wisdom and intelligence,
which even in common speech
are called heavenly foods,
and are likewise meant by "foods" in the Word.

~ Samuel Anoints Saul King ~

Then Samuel took a flask of oil
and poured it on Saul's head
and kissed him, saying,
"Has not the Lord anointed you leader
over His inheritance?"

(I Samuel 10:1)

AC 9492 - The Protection of Divine Good; AC 9293 - Soil and Seed; AC 9503 - The Divine Truth

AC 9492   

. . . for in the minds of those 
who are in the hells 
is seated hatred against the neighbor
and hatred against God;
and therefore they are infuriated
when they perceive the bliss of the upright.
But the good that proceeds from the Lord,
which encompasses heaven in general,
and the heavenly societies
and individual angels there in particular,
protects and represses the assaults,
and this continually.

AC 9293

. . . good is like the soil, 
and truth is like the seed.

AC 9503

That Divine truth is the Lord in heaven,
is because the Lord is good itself and truth itself,
both of which proceed from Him,
and that which proceeds from Him is Himself.
Hence it is that the Lord is heaven;
for the Divine truth which is from Him
and is received by the angels,
makes heaven;
consequently the more perfectly
the angels receive the Divine truth
which is from the Lord,
thus the more perfectly they receive the Lord,
the more perfect human forms they are,
and finally so perfect 
that their beauty surpasses belief.
. . . for they are heavenly loves and charities in form,
which form is the truly human form.
The reason why the angels are human forms,
is that the Divine in heaven is the Lord,
and they who receive from Him
the Divine truth in good
are images of Him.