7093.“好让他们在旷野向我守节”表好让他们怀着欢乐的心情在他们所住的信之模糊中敬拜主。这从“守节”和“旷野”的含义清楚可知：“守节”是指怀着欢乐的心情献上敬拜，如下文所述，他们正是向主守节，主就是此处的“我”，也就是耶和华所指的（参看7091节）；“旷野”是指信的模糊（2708，7055节）。那些属于属灵教会的人相对来说处于信的模糊之中（参看2708，2715，2716，2718，2831，2849，2935，2937，3241，3246，3833，6289，6500，6945节）。
“守节”之所以表示怀着欢乐的心情献上敬拜，是因为他们要离开埃及走三天的路程守节，因而是在自由的状态下，而非被虚假侵扰的状态下守节。事实上，从虚假和那时所受的苦难中被解救出来的人就会怀着欢乐的心情称谢神，以此来“守节”。此外，在这些人当中设立的一年三次的节期也可以说是为了纪念他们埃及为奴中被解救出来，在灵义上则是为了纪念通过主降世从虚假的侵扰中被解救出来而设立的。因此，经上也吩咐在这些场合，他们要欢乐，这明显可见于摩西五经中论述住棚节的地方：
在住棚节，第一日，他们要拿美好树上的果子和棕树上的枝子，与茂密树的枝条，并河旁的柳枝，在耶和华你们的神面前欢乐七日。（利未记23:40）
“美好树上的果子和棕树上的枝子，与茂密树的枝条，并河旁的柳枝”表示出于从人的至内在到其外在部分存在于他里面的良善与真理的喜悦。“美好树上的果子”表示爱之良善，也就是至内在；“棕树上的枝子”表示信之良善；“茂密树的枝条”表示符合真理的记忆知识，或记忆知识的真理；“河旁的柳枝”表示感官真理，或符合真理的感官印象，也就是最外在。若没有来自灵界的一个理由，经上不会吩咐这些事；而这理由若不通过内义，不可能显明给任何人。
他们要在七七节上欢乐，这一点也明显可见于摩西五经：
你要向耶和华你神守七七节，你和你儿女、仆婢，并在你城门的利未人，都要在耶和华你的神面前欢乐。（申命记16:10-11）
这些话在内义上也表示出于从至内在到外在部分存在于人里面的良善与真理的欢乐。
节期是欢乐的时期，因此“守节”是指怀着欢乐的心情敬拜，这一点从以下经文也明显看出来。以赛亚书：
你们必唱歌，像守圣节的夜间一样。（以赛亚书30:29）
那鸿书：
看哪，山上有报佳音、传平安之人的脚踪。犹大啊，守你的节期，还你的愿吧！因为彼列不再从你中间经过，他已被剪除净尽了。（那鸿书1:15）
撒迦利亚书：
禁食必变为犹大家的欢喜和快乐，以及美好的节期；所以你们要喜爱诚实与和平。（撒迦利亚书8:19）
何西阿书：
我也必使她的宴乐、节期、月朔，都止息了。（何西阿书2:11）
阿摩司书：
我必使你们的节期变为悲哀，歌曲变为哀歌。（阿摩司书8:10）
“守节”表示怀着欢乐的心情献上敬拜，因为他们从埃及为奴中被解救出来，在灵义上是因为他们从虚假的侵扰中被解救出来，这一点从逾越节明显看出来。他们被吩咐每年都要在他们离开埃及的日子庆祝这节日，他们被吩咐如此行，是因为以色列人从奴役中被解救出来，也就是说，是因为那些属于属灵教会的人从虚假，因而从诅咒中被解救出来。由于主通过祂的降临解救他们，并且当祂复活时，便将他们与祂一同提入天堂，所以逾越节上也是这样行的。主在约翰福音中的话同样表示这一点：
现在这世界受审判，这世界的王要被赶出去。至于我，我若从地上被举起来，就要吸引众人来归我。（约翰福音12:31-32）
Potts(1905-1910) 7093
7093. That they may hold a feast to Me in the wilderness. That this signifies that from a glad mind they may worship the Lord in the obscurity of faith in which they are, is evident from the signification of "holding a feast," as being worship from a glad mind (of which presently), that it is the Lord to whom they were to hold the feast, and who is here meant by "Me," or by "Jehovah," may be seen above, n. 7091; and from the signification of a "wilderness," as being the obscurity of faith (n. 2708, 7055). (That they who are of the spiritual church are relatively in obscurity of faith, see n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6945.) [2] The reason why "holding a feast" signifies worship from a glad mind, is that the feast was to be held at a way of three days from Egypt, thus in a state of no infestation by falsities, that is, in a state of liberty; for he who is being liberated from falsities and from the distress in which he then is, from a glad mind gives thanks to God; thus "holds a feast." Moreover, the feasts which were instituted with that people, and which were three every year, are likewise said to have been instituted in memory of their liberation from slavery in Egypt; that is, in the spiritual sense, in memory of liberation from infestation by falsities, through the Lord's coming into the world. Therefore it was also commanded that on those occasions they should be glad, as is manifest in Moses in regard to the feast of tabernacles:
In the feast of tabernacles, they shall take on the first day the fruit of the tree of honor, spathes* of palm-trees, and a branch of a dense tree, and willows of the torrent; and ye shall be glad before Jehovah your God seven days (Lev. 23:40);
[3] by "the fruit of the tree of honor, spathes* of palm-trees, a branch of a dense tree, and willows of the torrent," is signified joy from good and truth from man's inmost to his external. The good of love, which is inmost, is signified by the "fruit of the tree of honor;" the good of faith by the "spathes* of palm trees;" the truth of memory-knowledge, by the "branch of a dense tree;" and sensuous truth, which is most external, by the "willows of the torrent." These things could not have been ordered to be taken without a reason from the spiritual world, which reason cannot possibly appear to anyone except from the internal sense. [4] That they were to be glad in the feast of weeks is also evident in Moses:
Thou shalt make the feast of weeks to Jehovah thy God, and thou shalt be glad before Jehovah thy God, thou and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite who is in thy gates (Deut. 16:10-11);
by these words also, in the internal sense, is signified gladness from good and truth from the inmost to the external. [5] That there was to be gladness in the feasts, and thus that "to hold a feast" is to worship from a glad mind, is also plain from the following passages. In Isaiah:
Ye shall have a song as in the nights when a feast is hallowed (Isa. 30:29). In Nahum:
Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! Keep thy feasts, O Judah, render thy vows; for Belial shall no longer pass through thee; he is wholly cut off (Nah. 1:15). In Zechariah:
The fasts shall be to the house of Judah for joy and for gladness, and for good feasts; only love ye truth and peace (Zech. 8:19). In Hosea:
I will cause all her joy to cease, her feast, her new moon (Hos. 2:11). And in Amos:
I will turn your feasts into mourning, and all your songs into a lament (Amos 8:10). [6] That "to hold a feast" denotes worship from a glad mind, because they had been liberated from servitude in Egypt, that is, in the spiritual sense, because they had been liberated from infestation by falsities, is manifest from the feast of the passover. This was commanded to be celebrated yearly on the day when they went forth out of Egypt, and this on account of the liberation of the sons of Israel from servitude, that is, on account of the liberation of those who are of the spiritual church from falsities, thus from damnation; and as the Lord liberated them by His coming, and lifted them up with Him into heaven when He rose again, therefore this was also done at the passover. This is likewise signified by the Lord's words in John:
Now is the judgment of this world, now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all unto Me (John 12:31-32). * fronds
Elliott(1983-1999) 7093
7093. 'And let them hold a feast to Me in the wilderness' means in order that they may worship the Lord with gladness of mind, in the obscurity of faith they live in. This is clear from the meaning of 'holding a feast' as worship offered with gladness of mind, dealt with below (the fact that the Lord was the one to whom they were to hold the feast and whom 'to Me', that is, Jehovah, is used to mean here, see just above in 7091); and from the meaning of 'the wilderness' as obscurity of faith, dealt with in 1708, 7055. Regarding those who belong to the spiritual Church, that they live in comparative obscurity of faith, see 2708, 2715-2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6945.
[2] The reason why 'holding a feast' means offering worship with gladness of mind is that they were to hold the feast three days' journey away from Egypt, thus not in a state when molested by falsities but in a state of freedom. For a person who is delivered from falsities and from the distress felt at that time gives thanks to God with gladness of mind, and in so doing holds a feast. Furthermore the feasts which had been instituted among those people, three a year, are also said to have been instituted in remembrance of their deliverance from slavery in Egypt, by which in the spiritual sense is meant in remembrance of deliverance from molestation by falsities through the Lord's Coming into the world. They were also told to be glad on these occasions, as is evident in Moses where the feast of tabernacles is dealt with,
At the feast of tabernacles you shall takea on the first day the fruit of a fine tree,b fronds of palm trees, the bough of a thick tree, and willows of the powerful stream; and you shall be glad before Jehovah your God seven days. Lev 23:40
[3] 'The fruit of a fine tree, fronds of palm trees, the bough of a thick tree, and willows of the powerful stream' means joy because of the goodness and truth present in a person from the inmost to the external parts of his being. The good of love, which is inmost, is meant by 'the fruit of a fine tree'; the good of faith by 'fronds of palm trees'; factual knowledge that accords with truth by 'the branch of a thick tree'; and sensory impressions that accord with truth, which are the most external, by 'the willows of a powerful stream'. No command to take all these things would have been given if there had not been some cause lying behind it in the spiritual world; and that cause does not become evident to anyone except from the internal sense.
[4] They were to be glad during the feast of weeks, as is also clear in Moses,
You shall keep the feast of weeks to Jehovah your God, and you shall be glad before Jehovah your God, you, and your son and your daughter, and your male servant and your female servant, and the Levite who is within your gates. Deut 16:10, 11.
These words too, in the internal sense, mean gladness because of the goodness and truth present in people from the inmost to the external parts of their being.
[5] The fact that feasts were times of gladness, so that holding a feast means worshipping with gladness of mind, is also evident from the following places: In Isaiah,
You will have a song like that of a night for hallowing a feast. Isa 30:29.
In Nahum,
Look, on the mountains the feet of one bringing good tidings, of one proclaiming peace! Keep your feasts, O Judah, perform your vows; for [the man of] belialc will no more pass through you, he will be cut off completely.d Nahum 1:15.
In Zechariah,
The fasts will be to the house of Judah ones of joy and gladness and good feasts; only love truth and peace. Zech 8:19.
In Hosea,
I will cause all her joy to cease, her feasts, her new moons. Hosea 2:11.
In Amos,
I will turn your feasts into mourning, and all your songs into lamentation. Amos 8:10.
The fact that 'holding a feast' means offering worship with gladness of mind because they had been delivered from slavery in Egypt, or in the spiritual sense because they had been delivered from molestation by falsities, is made plain by the feast of Passover. They were commanded to celebrate this each year on the day of their departure from Egypt; and they were commanded to do so on account of the deliverance of the children of Israel from slavery, that is, on account of the deliverance of those who belonged to the spiritual Church from falsities, and so from damnation. And since the Lord delivered them by His Coming and raised them up with Him into heaven when He rose again, therefore this too was done at the Passover. This is also meant by the Lord's words in John,
Now is the judgement of this world, now will the prince of this world be cast outdoors. But I, if I am lifted up from the earth, will draw all people to Myself. John 12:31, 32.
Latin(1748-1756) 7093
7093. `Et festum agant Mihi in deserto': quod significet ut ex laeto animo colant Dominum in obscuro fidei in quo sunt, constat ex significatione `festum agere' quod sit cultus ex laeto animo, de qua sequitur; quod sit Dominus Cui festum agerent, et Qui hic intelligitur per `Mihi' seu per `Jehovam,' videatur mox supra n. 7091; et ex significatione `deserti' quod sit obscurum fidei, de qua n. 2708, 7055; quod illi qui ab Ecclesia spirituali sunt in obscuro fidei respective sint, videatur n. 2708, 2715, 2716, 2717, 2718, 2833, 2849, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6945. 2 Quod per `festum agere' significetur cultus ex laeto animo, est quia festum ageretur ad viam trium dierum ab Aegypto, ita in statu non infestationis a falsis, hoc est, in statu libertatis; qui enim liberatur a falsis et ab angustia in qua tunc est ex laeto animo agit Deo gratias, ita festum; etiam festa quae instituta fuerunt apud populum illum, quae fuerunt tria quotannis, {1}dicuntur etiam instituta fuisse in memoriam liberationis a servitute in Aegypto, hoc est, in sensu spirituali, in memoriam liberationis ab infestatione a falsis, per Adventum Domini in mundum; {2}ideo etiam mandatum est ut tunc laetarentur; ut patet apud Mosen ubi agitur de festo tabernaculorum, In festo tabernaculorum accipient in die primo fructum arboris honoris, spathas palmarum, et ramum arboris densae, et salices torrentis, et laetemini coram Jehovah Deo vestro septem diebus, Lev. xxiii 40;3 per `fructum arboris honoris, spathas palmarum, ramum arboris densae, et salices torrentis' significatur gaudium ex bono et vero ab intimo hominis ad externum ejus; bonum amoris, quod est intimum, significatur per `fructum arboris honoris,' bonum fidei per `spathas palmarum,' verum scientificum per `ramum arboris densae,' et verum sensuale, quod {3}est maxime externum, per `salices torrentis'; quod jussum fuerit ut illa sumerentur, non potuit esse absque causa e mundo spirituali, quae causa nusquam alicui patere potest nisi ex sensu interno. 4 Quod {4} laetarentur in festo septimanarum, etiam constat apud Mosen, Facies festum septimanarum Jehovae Deo tuo, et laeteris coram Jehovah Deo tuo, tu, et filius tuus, et filia tua, et servus tuus, et ancilla tua, et Levita qui in portis tuis, Deut. (x)xvi 10, 11;
etiam per illa verba in sensu interno significatur laetitia ex bono et vero ab intimo ad {3}externum. 5 Quod in festis esset laetitia, et sic quod festum agere sit colere ex laeto animo, etiam ab his locis patet: apud Esaiam, Cantus erit vobis, sicut noctis sanctificandi festum, xxx 29:
apud Nahum, En super montibus pedes evangelizantis, proclamantis pacem! feriare Jehudah festa tua, redde vota tua, quia non addet amplius transire per te belial, omnis exscindetur, ii 1 [A.V. i 15]:
apud Sachariam, Jejunia erunt domui Jehudae in gaudium, et in laetitiam, et in festa bona; veritatem modo et pacem amate, viii 19:
apud Hoscheam, Cessare faciam omne gaudium ejus, festum ejus, novilunium ejus, ii 11:
apud Amos, Convertam festa vestra in luctum, et omnia cantica vestra in lamentum, viii 10. {5} (m)Quod festum agere sit cultus ex laeto animo quod liberati sint 6 a servitute in Aegypto, hoc est, in sensu spirituali, quod liberati sint ab infestatione a falsis, manifestum est ex festo Paschatis; {6}hoc mandatum est ut celebraretur die quotannis cum exibant ex Aegypto, {7}et hoc propter liberationem filiorum Israelis a servitute, hoc est, propter liberationem illorum qui ab Ecclesia spirituali a {8}falsis, ita a damnatione; et quia Dominus liberavit illos per Adventum Suum, et illos secum in caelum elevavit, cum resurrexit, ideo hoc quoque Paschate factum est;(n) hoc quoque significatur per Domini verba apud Johannem, `Nunc judicium est mundi hujus, nunc princeps mundi hujus ejicietur foras; Ego vero, si exaltatus fuero e terra, omnes traham ad Me Ipsum, xii 31, 32.' @1 instituta fuerunt$ @2 inde$ @3 extremum$ @4 i etiam$ @5 i ex his patet quod in festis laetitia animi esset et gaudium cordis, et sic quod per festum agere, significatur cultus ex laeto animo.$ @6 quod institutum sit$ @7 quod hoc significabat$ @8 Domino, patet, nam Dominus resurrexerit illo die, et per resurrectionem suam spirituales illos elevaverit in coelum, sed de his in sequente ubi de Paschate (A had quod Dominus but d quod i nam without altering the verbs which follow)$