HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 12

THE DOCTRINE OF CHARITY

AC 7814. Man has been so created that he can look upward, or above himself; and can also look downward, or below himself. To look above himself is to look to his neighbor, to his country, to the church, to heaven, especially to the Lord; but to look below himself is to look to the earth, to the world, and especially to himself.

AC 7815. That to look to his neighbor, to his country, and to the church, is to look above himself, is because this is to look to the Lord; for the Lord is in charity, and it is of charity to look to the neighbor, to one’s country, and to the church, that is, to will well to them. But they look below themselves who turn themselves away from these, and will well only to themselves.

AC 7816. To look above one‘s self is to be uplifted by the Lord; for no one can look above himself, unless he is uplifted by Him who is above. But to look below himself is of man, because then he does not suffer himself to be uplifted.

AC 7817. They who are in the good of charity and of faith look above themselves, because they are uplifted by the Lord; but they who are not in the good of charity and of faith look below themselves, because they are not uplifted by the Lord. Man looks below himself when he turns the influx of truth and good from the Lord to himself. He who turns to himself the good and truth flowing in from the Lord, sees himself and the world before him, and does not see the Lord with His good and truth, because they are behind him, and therefore come into such obscurity to him that he cares nothing for them, and at last he denies them.

AC 7818. By looking above self and below self, is meant to have as the end, or to love above all things. Thus by looking above self is meant to have as the end, or to love above all things, what is of the Lord and heaven; and by looking below self is meant to have as the end, or to love above all things, what is of self and the world. The interiors of man also actually turn themselves to where the love turns itself.

AC 7819. The man who is in the good of charity and faith loves also himself and the world, but no otherwise than as the means to an end are loved. The love of self with him looks to the love of the Lord, for he loves himself as a means to the end that he may serve the Lord; and the love of the world with him looks to the love of the neighbor, for he loves the world as a means for the sake of the end that he may be of service to the neighbor.  When therefore the means is loved for the sake of the end, it is not the means that is loved, but the end.

AC 7820. From this it can be seen that they who are in worldly glory, that is, in eminence and opulence above others, can look above themselves to the Lord equally as can those who are not in eminence and opulence; for they look above themselves when they regard eminence and opulence as means, and not as the end.

AC 7821. To look above self is proper to man, but to look below self is proper to beasts. From this it follows that in so far as a man looks below himself or downward, so far he is a beast, and also so far is an image of hell; and that in so far as he looks above himself or upward, so far he is a man, and also so far is an image of the Lord.

EXODUS 12:1-51

1. And Jehovah said unto Moses and unto Aaron in the land of Egypt, saying,

2. This month is to you the head of the months: this is the first to you in the months of the year.

3. Speak ye unto all the assemblage of Israel, saying, In the tenth of this month they shall take to them everyone a lamb,  for the house of his fathers, a lamb for the house:

4. And if the house is too little for a lamb, then let him take he and his neighbor near unto his house in the number of the souls; everyone for the mouth of his eating shall ye count for the lamb.

5. A lamb unblemished, a male, a son of a year shall be for you; ye shall take it from the lambs and from the she-goats:

6. And it shall be for you to be kept even unto the fourteenth day of this month; and the whole congregation of the assemblage of Israel shall kill it between the two evenings.

7. And they shall take of the blood, and put it upon the two posts and upon the lintel, upon the houses in which they shall eat it.

8. And they shall eat the flesh in that night, roast with fire, and things unleavened; upon things bitter they shall eat it.

9. Eat ye not of it raw, and by boiling boiled in waters, but roast with fire its head upon its legs and upon its midst,

10. And ye shall not leave of it until the morning; and that which is left of it until the morning ye shall burn with fire.

11. And thus shall ye eat it: your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste; this is the passover of Jehovah.

12. And I will pass through the land of Egypt in that night, and I will smite all the firstborn in the land of Egypt, from man and even unto beast; and on all the gods of Egypt I will do judgments: I am Jehovah.

13. And the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer, when I smite the land of Egypt.

14. And this day shall be unto you for a memorial; and ye shall keep it a feast to Jehovah in your generations; ye shall keep it by an eternal statute.

15. Seven days shall ye eat unleavened things; even on the first day ye shall cause leaven to cease from your houses; for everyone that eateth what is leavened, from the first day until the seventh day, even that soul shall be cut off from Israel.

16. And there shall be for you in the first day a holy convocation, and in the seventh day a holy convocation; no work shall be done in them, save that which every soul must eat, this only shall be done by you.

17. And ye shall observe the unleavened things, because in this same day I have brought your armies out of the land of Egypt: and ye shall keep this day in your generations by an eternal statute.

18. In the first (month), on the fourteenth day of the month, in the evening, ye shall eat unleavened things, until the one and twentieth day of the month, in the evening.

19. Seven days leaven shall not be found in your houses; for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel, in the sojourner, and in the native of the land.

20. Ye shall eat nothing leavened; in all your dwellings ye shall eat things unleavened.

21. And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover.

22. And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and ye shall touch the lintel and the two posts with the blood that is in the basin; and no one of you shall go out of the door of his house until the morning.

23. And Jehovah will pass through to inflict a plague on Egypt; and He will see the blood upon the lintel, and upon the two posts, and Jehovah will pass over the door, and will not allow the destroyer to come unto your houses to inflict a plague.

24. And ye shall keep this word for a statute to thee and to thy sons forever.

25. And it shall be that when ye shall come unto the land which Jehovah will give you, as He hath spoken, that ye shall keep this service.

26. And it shall be, when your sons shall say unto you, What is this service to you?

27. That ye shall say, This is the sacrifice of the passover to Jehovah, in that He passed over the houses of the sons of Israel in Egypt, when He inflicted a plague on Egypt, and liberated our houses.  And the people bent itself, and bowed itself.

28. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they.

29. And it came to pass at midnight, that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne even unto the firstborn of the captive that was in the house of the pit; and all the firstborn of beast.

30. And Pharaoh rose up in that night, and all his servants, and all the Egyptians; and there was a great cry in Egypt; because there was not a house where there was not one dead.

31. And he called Moses and Aaron in the night, and said, Rise up, go ye out from the midst of my people, both ye and the sons of Israel; and go, serve Jehovah, according to your speaking.

32. Also your flocks, also your herds, take ye, as ye spake, and go; and bless me also.

33. And Egypt was strong upon the people, hastening to send them out of the land; for they said, We be all dead.

34. And the people carried their dough before it was leavened, their kneadingtroughs bound up in their clothes upon their shoulder.

35. And the sons of Israel did according to the word of Moses; and they asked of the Egyptians vessels of silver, and vessels of gold, and garments:

36. And Jehovah gave the people favor in the eyes of the Egyptians, and they lent to them.  And they spoiled the Egyptians.

37. And the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides babe.

38. And a great mixed multitude also went up with them; and flock, and herd, a very great acquisition.

39. And they baked the dough which they brought forth out of Egypt into unleavened cakes, for it had not been leavened; because they were driven out of Egypt, and could not tarry, and moreover they had not prepared for themselves any provision for the journey.

40. And the dwelling of the sons of Israel which they dwelt in Egypt was thirty years and four hundred years.

41. And it was at the end of the thirty years and four hundred years, even it was in this same day, all the armies of Jehovah went forth from the land of Egypt.

42. A night of watches is this to Jehovah, for leading them forth from the land of Egypt: this is that night of watches to Jehovah for all the sons of Israel unto their generations.

43. And Jehovah said unto Moses and Aaron, This is the statute of the passover: no son of an alien shall eat of it.

44. And every man’s servant that is bought with silver, when thou hast circumcised him, then shall he eat of it.

45. A lodger and a hireling shall not eat of it.

46. In one house shall it be eaten; thou shalt not bring out of the flesh abroad from the house; and ye shall not break a bone in it.

47. All the assemblage of Israel shall perform it.

48. And when a sojourner shall sojourn with thee, and performeth the passover to Jehovah, every male of his shall be circumcised, and then let him come near to perform it; and he shall be as a native of the land; and no uncircumcised person shall eat of it.

49. One law shall there be for the native, and for the sojourner that sojourneth in the midst of you.

50. And all the sons of Israel did as Jehovah commanded Moses and Aaron, so did they.

51. And it was in this same day, that Jehovah led forth the sons of Israel out of the land of Egypt by their armies.

THE CONTENTS

AC 7822. The subject treated of in this chapter in the internal sense is the liberation of those who are of the spiritual church, and the damnation of those who are in faith separate from Charity.  The damnation of these latter and the liberation of the former are represented by the passover, and the states in respect to charity and faith of those who are liberated, by the things to be observed on the days of the passover.

AC 7823. In the supreme sense by the passover is represented the damnation of the unfaithful and the liberation of the faithful by the Lord, when He had been glorified.  The quality of the state of the faithful at that time, and also what its quality would be afterward, both in the universal and in every particular, is described in this supreme sense by the statutes of the passover.

THE INTERNAL SENSE

AC 7824. Verses 1, 2. And Jehovah said unto Moses and unto Aaron in the land of Egypt, saying, This month is to you the head of the months: this is the first to you in the months of the year.  ”And Jehovah said unto Moses and Aaron,“ signifies information by means of truth Divine; ”in the land of Egypt,“ signifies when as yet they who were of the spiritual church were in the vicinity of the infesters; ”saying, This month is to you the head of the months,“ signifies that this state is the principal of all states; ”this is the first to you in the months of the year,“ signifies the beginning from which will be all the following states to eternity.

AC 7825. And Jehovah said unto Moses and unto Aaron.  That this signifies information by means of truth Divine, is evident from the signification of ”saying,“ when by Jehovah concerning what was to be instituted in the church, as being information, for ”to say“ involves the things which follow it; and from the representation of Moses and Aaron, as being truth Divine; Moses, the truth proceeding immediately from the Divine; Aaron, that which proceeds mediately (n. 7009, 7010, 7089, 7382).

AC 7826. In the land of Egypt.  That this signifies when as yet they who were of the spiritual church were in the vicinity of the infesters, is evident from the signification of ”the land of Egypt,“ as being where they are who infest; for by ”Pharaoh“ and by ”the Egyptians“ are represented and signified those who have been of the church in faith separated from charity, and who in the other life infest the upright (n. 6692, 7097, 7107, 7110, 7126, 7142, 7317), and by the ”land of Egypt“ the infestations themselves (n. 7278); but by the sons of Israel are represented those who are of the spiritual church and are infested (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223). In the other life these were in the vicinity of the infesters, (n. 7240).  This vicinity is signified by the sons of Israel being in the midst of the land of Egypt, namely, in the land of Goshen; and the infestations are signified by the burdens imposed upon them. From this it is now evident that by ”Jehovah said unto Moses and Aaron in the land of Egypt,“ is signified information by means of truth Divine, when as yet they who were of the spiritual church were in the vicinity of the infesters.

AC 7827. Saying, This month is to you the head of the months.  That this signifies that this state is the principal of all states, is evident from the signification of ”month,“ as being the end of a former and the beginning of a following state, thus a new state (n. 3814); and from the signification of ”the head,“ when predicated of the months of the year, and in the internal sense of states of life, as being the principal state.  From this it is evident that by ”this month is to you the head of the months“ is signified that this state is the principal of all states.  The reason why this state is the principal of all states is contained in what follows.

AC 7828. This is the first to you in the months of the year.  That this signifies the beginning from which will be all the following states to eternity, is evident from the signification of ”to be the first,“ when it is said of the months of the year, and in the internal sense of the states of life, as being the beginning; from the signification of ”months,“ as being states (n. 7827); and from the signification of ”year,“ as being a period of life from beginning to end (n. 2906).  In the present case, because it is said of those who are of the spiritual church in the other life, the period of whose life has a beginning but not an end, by ”year“ is signified a period of life from the beginning to eternity. ”Year“ has also this signification (n. 2906).  This month was made the head of months and the first of all, because by it is signified the beginning of the liberation of those who are of the spiritual church, and who up to this time had been in a state of captivity, because detained in the lower earth, and there infested by the evil, who are represented by Pharaoh and the Egyptians. That their first state, when they were liberated, was the principal of all and the beginning from which would be all the following states to eternity, is because they who were there were liberated by the coming of the Lord into the world, and because without the coming of the Lord into the world they could not possibly have been saved, and because they were liberated at the time when the Lord rose again.  From this it is evident that the state when they were liberated was to them the principal of all states. The case is the same also afterward with all those who are of the spiritual church, who could not possibly have been saved unless the Lord had come into the world, and glorified His Human, that is, made it Divine. That they who were of the spiritual church before the coming of the Lord were detained in the lower earth and were liberated and saved by the Lord, see (n. 6854, 6914); and in general, that they who were of the spiritual church have been saved by the Lord‘s coming, n. 2661, 2716, 6372, 7035, 7091; and therefore in the supreme sense by these words is signified that the glorification and resurrection of the Lord as to His Human is the source of all salvation.

AC 7829. Verses 3-6. Speak ye unto all the assemblage of Israel, saying, In the tenth of this month they shall take to them everyone a lamb  for the house of his fathers, a lamb for the house; and if the house is too little for a lamb, then let him take he and his neighbor near unto his house in the number of the souls; everyone for the mouth of his eating shall ye count for the lamb. A lamb unblemished, a male, a son of a year shall be for you; ye shall take it from the lambs and from the she-goats;  and it shall be for you to be kept even unto the fourteenth day of this month; and the whole congregation of the assemblage of Israel shall kill it between the two evenings.  ”Speak ye unto all the assemblage of Israel, saying,“ signifies influx along with the informing of all those who are of the spiritual church; ”in the tenth of this month,“ signifies a state of initiation of the interiors; ”they shall take to them everyone a lamb,“ signifies in respect to innocence; ”for the house of his fathers, a lamb for the house,“ signifies according to the special good of each one; ”and if the house is too little for a lamb,“ signifies if the particular good is not sufficient for innocence; ”then let him take he and his neighbor near unto his house,“ signifies conjunction with the nearest good of truth; ”in the number of the souls, everyone for the mouth of his eating shall ye count for the lamb,“ signifies thus the filling up of the good, conformably to the innocence, from so many truths of good, according to the appropriation of the innocence; ”a lamb unblemished,“ signifies innocence unspotted; ”a male,“ signifies which is of the faith of charity; ”a son of a year shall be for you,“ signifies a full state; ”ye shall take it from the lambs and from the she-goats,“ signifies the interior and exterior good of innocence; ”and it shall be for you to be kept,“ signifies the time and state of initiation; ”even unto the fourteenth day of this month,“ signifies unto a holy state; ”and the whole congregation of the assemblage of Israel shall kill it,“ signifies preparation for the enjoyment by all in general who are of the spiritual church; ”between the two evenings,“ signifies the last state and the first.

AC 7830. Speak ye unto all the assemblage of Israel, saying.  That this signifies influx along with the informing of all who are of the spiritual church, is evident from the signification of ”to speak,“ as being influx (n. 2951, 5481, 5743), and also information, namely, about the things to be observed when they are being liberated, as is evident from what follows; and from the signification of ”the assemblage of Israel,“ as being all truths and goods in the complex; for by ”the assemblage of Israel“ are meant all the tribes, that is, all things of truth and good, or all things of faith and charity (n. 3858, 3926, 4060, 6335). And because these things are signified, therefore by ”the assemblage of Israel“ are signified those who are of the spiritual church (n. 6337), for truths and goods make the church. By the sons of Israel is represented the spiritual church, (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

AC 7831. In the tenth of this month.  That this signifies a state of initiation of the interiors, is evident from the signification of ”the tenth“ (namely, ”day,“) as being the state of the interiors for by ”day“ is signified state (n. 23, 487, 488, 493, 575, 893, 1738, 2788, 3462, 3785, 4850, 5672), and by ”ten“ are signified remains (n. 576, 1906, 2284), that is, truths and goods stored up by the Lord in the interiors of man (n. 1050, 1906, 2284, 5135, 5897, 7560, 7564); and as remains are in the interiors, and by them man is prepared and initiated to receive good and truth from the Lord, therefore by ”the tenth day“ is here signified a state of initiation of the interiors. Man is regenerated by means of remains, consequently is by them initiated into receiving the influx of good and truth from the Lord, (n. 5342, 5898, 6156); and by means of them man communicates with heaven, (n. 7560); for these goods and truths are from the Lord, and not from man, (n. 7564). By a ”month“ is signified an entire state from its beginning to its end (n. 3814), thus the whole state of liberation which is signified by the passover in the complex.  From all this it is evident that by ”in the tenth of this month“ is signified a state of initiation of the interiors.  This state, namely, of the initiation of the interiors, was from the tenth day of that month even to the fourteenth day thereof, within which days the paschal lamb was to be kept.  By the paschal animal is signified the good of innocence, which is the inmost; thus it is signified that this inmost, together with the interiors in which it is, should meanwhile be secluded and withheld from such things as defile.  This state is a state of initiation of the interiors, that is, of preparation to receive the influx of good and truth from the Lord.  This is the holy thing which is contained in these words; for without something holy stored up within, it would not have been commanded that in the tenth day of the month the paschal animal should be taken, and should be kept even to the fourteenth, day; nor that afterward it should be killed between the evenings; and should be eaten roast with fire, not boiled with waters; that they should not leave anything of it until the morning; that they should burn what was left with fire; that they should not break a bone of it; and other particulars, which everyone who ponders upon it may know must involve holy things hitherto unknown to anyone; and that these holy things are spiritual things, which are of the church and of heaven, and which relate to the Divine, from which every detail of the Word has come down.

AC 7832. They shall take to them everyone a lamb.   That this signifies in respect to innocence, is evident from the signification of a lamb or a she-goat, here meant by the ”lamb,“ as being innocence; ”a lamb,“ the innocence of the interior man; and ”a she-goat,“ the innocence of the exterior man (n. 3519).

AC 7833. For the house of his fathers, a lamb for the house.  That this signifies according to the special good of each one, is evident from the signification of ”the house of his fathers,“ as being the good of one family distinct from the good of another; for by ”the house of a father“ is signified man as to internal good (n. 3128).  The case herein is this. By all the tribes of Israel are signified all the truths and goods of faith and charity in one complex; and by each tribe one genus of good or truth (n. 3858, 3926, 3939, 4060, 6335, 6337, 6640); thus by each family within its tribe was signified a good of one species, consequently the good of one family specifically distinct from the good of another; but by the house of his fathers within a family was signified a particular good of one species.  The reason why these things were signified by the tribes, the families, and the houses, into which the sons of Israel were distinguished, was that they might represent heaven; for goods are there distinguished into genera, species, and particulars, and the angels are conjoined in accordance with these. Be it known that the good of one is in no case exactly like the good of another; but that they are various, and so various that they are distinguished into universal higher genera, and these into lower, down to singulars and veriest singulars. The goods of love and of faith are so various, (n. 684, 690, 3241, 3267, 3744-3746, 3986, 4005, 4149, 5598, 7236). From this it is now evident why it was commanded them to take to them every man a lamb for the house of his fathers, a lamb for a house.

AC 7834. And if the house is too little for a lamb.  That this signifies if the particular good is not sufficient for innocence, is evident from the signification of a ”house,“ as being a particular good (n. 7833); from the signification of ”being too little,“ as not being sufficient; and from the signification of ”a lamb,“ as being innocence (n. 7832).

AC 7835. Then shall he and his neighbor near unto his house take.  That this signifies conjunction with the nearest good of truth, is evident from the signification of ”taking,“ namely, with his near neighbor one lamb together, as being conjunction; and from the signification of ”a neighbor near unto his house,“ as being the nearest good of truth.  That ”a near neighbor“ denotes what is nearest, is manifest; and that ”house“ denotes good, see above (n. 7833).  It is said ”the good of truth,“ because those who are of the spiritual church are treated of, with whom is the good of truth; for the good of truth is truth in will and act.  For when the truth of faith is received along with the affection of charity, it is implanted in the interiors of the mind; and when the truth is reproduced, the affection also to which the truth was adjoined is reproduced, and appears under the aspect of good.  Hence it is that the good of this church is the good of truth, which is also called spiritual good.

AC 7836. In the number of the souls, everyone for the month of his eating   shall ye count for the lamb.  That this signifies thus the filling up of the good, conformably to the innocence, from so many truths of good, according to the appropriation of the innocence, is evident from the signification of ”the number of the souls,“ as being so many truths of good, for ”number“ in the Word is predicated of truth, and ”soul“ of spiritual good; from the signification of ”for the mouth of his eating,“ as being according to the appropriation of it. ”To eat“ denotes appropriation, (n. 3168, 3513, 3596, 3832). The signification of a ”lamb,“ is innocence (n. 7832). The filling up of the good conformably to the innocence, is signified by ”taking from the house of a near neighbor“ such a number as may be sufficient for the lamb. ”House“ denotes good, (n. 7833). It is said, ”the truth of good,“ and by this is meant the truth which is from good. For when they who are of the spiritual church are being regenerated, they are introduced to the good of charity by means of the truth of faith; but when they have been introduced to the good which is of charity, the truths which are afterward born thence are called the ”truths of good.“

[2] But how the case is with what is contained in this verse cannot possibly be known unless it is known how it is with the societies in heaven; for the consociations of the sons of Israel according to tribes, families, and houses represented these societies. With the societies in heaven the case is this. The universal heaven is one society, which is ruled by the Lord as one man; the general societies there are as many as are the members, the viscera, and the organs in man; but the specific societies are as many as are the little viscera contained within each viscus, member, and organ; and the particular societies are as many as in these little viscera there are lesser parts constituting a greater one.  That this is the case is plain from the correspondences of man, and of his members, organs, and viscera, with the Grand Man, that is, with heaven, which has been treated of from experience at the end of many chapters.  From all this it can be seen how the case is with the distinctions of societies in heaven.

[3] But with each society in particular the case is this: it consists of many angels who are in agreement in respect to goods; these goods are various, for each angel has his peculiar good; but these various concordant goods are disposed by the Lord into such a form that together they present one good. Such societies were represented by the houses of the fathers among the sons of Israel. This is the reason why the sons of Israel were distinguished not only into tribes, but also into families and houses; and when they are mentioned, that the names of their fathers in order even to the tribe are mentioned; as of the father of Samuel, that he was of Mount Ephraim, whose ”name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph“ (1 Sam. 1:1); also of the father of Saul, that he was ”of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, the son of a man a Benjamite“ (1 Sam.. 9:1); and so of very many others.  Such mention was made in order that in heaven might be known the quality of the good which being successively derived from the first, was represented by the one spoken of.

[4] Moreover in heaven the case is this. If a society is not complete, as it should be, there are then taken from elsewhere, from some neighboring society, as many as will fill up the form of that good, according to the necessity in each state, and its changes; for the form of the good varies as the state is changed.  But be it further known that in the third or inmost heaven, which is next above the heaven where the spiritual are (for these constitute the middle or second heaven), innocence reigns, because the Lord, who is innocence itself, flows in immediately into that heaven; whereas into the second heaven, where the spiritual are, the Lord flows in with innocence mediately, namely, through the third heaven.

[5] This influx is that by which the societies in the second heaven are disposed or arranged in order according to their goods; and therefore the states of the good are changed according to the influx of innocence; and consequently the conjunctions of the societies there are varied.  From all this it can be seen how is to be understood that which is in this verse in the internal sense, namely, that if the particular good of anyone is not sufficient for the innocence, conjunction shall be effected with the nearest good of truth, in order that the good may be filled up, conformably to the innocence, from so many truths of good, according to the appropriation of the innocence.

AC 7837. A lamb unblemished.  That this signifies innocence unspotted, is evident from the signification of ”a lamb,“ as being innocence (n. 7832); and from the signification of ”unblemished,“ as being without a spot, thus unspotted.  It was to be without a blemish and unspotted, because in the spiritual world every blemish signifies some falsity or evil.

AC 7838. A male.  That this signifies which is of the faith of charity, is evident from the signification of ”a male,“ as being the truth of faith (n. 2046, 4005), thus the faith of charity; for the truth of faith is not the truth of faith unless it is together with the good of charity, and especially unless it is from it.  The reason why the paschal animal was to be a male, was that the paschal animal signified the innocence of those who were of the spiritual church; and they who are of the spiritual church are in no other good than that which in itself is the truth of faith, for this is called good when it is brought into act from the affection of charity (n. 7835). Hence it is that the animal was to be a male. In other cases in the sacrifices, female animals of the flock were employed, when worship from good was to be represented.

AC 7839. A son of a year shall be for you.  That this signifies a full state, is evident from the signification of ”a son,“ as being truth (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704); and from the signification of ”a year,“ as being an entire period from beginning to end (n. 2906), thus a full state. What a full state is must be stated. A state is called ”full,“ when the good is such that there is not anything lacking for the reception of the influx of innocence. The truths of faith conjoined with the good of charity cause good to be such; for spiritual good receives its quality from the truths of faith.  This is here meant by the ”full state“ which is signified by the ”son of a year.“ But the state is not full when truths have not as yet qualified good, so that this can receive the corresponding states of innocence.  This state first becomes full when truths are regarded from good; and it is not yet full when good is regarded from truths. In this latter state are they who are being regenerated, but in the former are they who are regenerated.  The former are in truth leading to good, but the latter are in truth which is from good; or the former are in obedience to truth, but the latter are in the affection of doing truth; and therefore the former are men of the external church, but the latter of the internal church. As by the ”son of a year“ was signified a full state, therefore it was so many times commanded that a lamb or a kid ”a son of a year“ should be sacrificed, as in (Exod. 29:38; Lev. 9:3; 12:6; 14:10; 23:12, 18, 19; Num. 6:12; 7:15, 87, 88; 15:27; 28:9, 11); and where the new temple is treated of in Ezekiel:--

The prince shall prepare a lamb the son of its year without blemish for a burnt-offering unto Jehovah daily, each morning shall he prepare it (Ezek. 46:13);

where by the ”new temple“ is meant the Lord’s spiritual kingdom; by the ”prince,“ those who are in genuine truths and thence in good; by ”the burnt-offering of a lamb,“ the worship of the Lord from the good of innocence; and by the ”son of a year,“ a full state.

AC 7840. Ye shall take it from the lambs and from the she goats  . That this signifies the good of innocence exterior and interior, is evident from the signification of a ”lamb,“ as being the good of innocence (n. 3994); and from the signification of a ”she-goat“ or ”kid,“ as being the good of truth in which is innocence (n. 3995, 4005, 4006, 4871). A ”lamb“ denotes the interior good of innocence, and a ”kid,“ or a ”she-goat,“ the exterior good of innocence, (n. 3519).  What is meant by the interior and the exterior good of innocence shall be briefly told. In every good there must be innocence that it may be good; without innocence good is as if without its soul.  The reason is that the Lord flows in by means of innocence, and by means of it vivifies the good with those who are being regenerated.  The good which innocence vivifies is internal and external; internal good is with those who are called men of the internal church; but external good is with those who are men of the external church. Men of the internal church are they who have qualified their good by means of interior truths, such as are those of the internal sense of the Word; but men of the external church are they who have qualified their good by means of exterior truths, such as are those of the literal sense of the Word. Men of the internal church are they who do what is good to the neighbor from the affection of charity; but men of the external church are they who do it from obedience. Every man while being regenerated first becomes a man of the external church, and afterward a man of the internal church. They who are of the internal church are in intelligence and wisdom in advance of those who are of the external church, and are therefore more interiorly in heaven.  From all this it is now evident what the interior and exterior good of innocence are.

AC 7841. And it shall be for you to be kept.  That this signifies the time and state of initiation, is evident from the signification of the ”tenth day from which the animal was to be kept until the fourteenth day,“ as being a state of initiation of the interiors (n. 7831).

AC 7842. Even unto the fourteenth day of the month.  That this signifies unto a holy state, is evident from the signification of ”the fourteenth day,“ as being a holy state. ”Day“ denotes state, (n. 7831). But ”fourteen“ has the same signification as ”seven“. ”Seven“ denotes what is holy, (n. 395, 423, 716, 881, 5265, 5268). Numbers multiplied have a like signification with the simple numbers (n. 5291, 5335, 5708). Hence it is that the passover was to begin on the fourteenth day of the month, was to last seven days, and was to cease on the twenty-first day, which day also signifies what is holy, because it arises from the multiplication of three into seven. Hence it was that on the first day of the passover there was to be a holy convocation, and on the twenty-first day a holy convocation (verse 16).

AC 7843. And the whole congregation of the assemblage of Israel shall kill it.  That this signifies preparation for the enjoyment by all in general who are of the spiritual church, is evident from the signification of ”killing,“ when said of the lamb or goat to be used for the passover, as being preparation for enjoyment, namely, of the good of innocence, which is signified by the ”lamb“ and the ”goat;“ and from the signification of ”the whole congregation of the assemblage of Israel,“ as being by all in general who are of the spiritual church (n. 7830); by the ”congregation of the assemblage“ are signified the truths of good which belong to those who are of that church, for ”congregation“ is predicated of truth (n. 6355), and ”assemblage“ of good.

AC 7844. Between the two evenings.  That this signifies the last state, and the first, is evident from the signification of ”evening,“ as being a state of falsity, and also a state of ignorance of truth; for the shade of evening denotes falsity, and also ignorance of truth. For all the times of the day, like all the times of the year, in the spiritual sense signify alternations of states in respect to truth and good (n. 5672, 5962, 6110). Their end and their beginning is ”evening;“ and therefore when it is said ”between the two evenings,“ all the states are involved. Here therefore by ”between the two evenings“ is signified the state of liberation of those who are in truth from good, and the state of damnation of those who are in falsity from evil, which states are signified by the departure of the sons of Israel out of Egypt, when the firstborn there were given up to death.  That this is called ”evening,“ is evident from these words in Moses:--

Thou shalt sacrifice the Passover in the evening, when the sun has gone down, at the set time of thy going out from Egypt (Deut. 16:6).

[2] From all this it is evident that the end of the state of infestations and the beginning of the state of liberation of those who are represented by the sons of Israel, is meant by ”between the two evenings.“ With these, from this beginning, the state tends to morning, which is elevation into heaven. Moreover by ”between the two evenings“ is meant the end of the state of infestations and the beginning of the state of damnation of those who are represented by the Egyptians, but the state of these latter tends to night, which is casting down into hell.  The casting down of these latter into hell is represented by the immersion in the sea Suph; but the elevation of the former into heaven is represented by the introduction into the land of Canaan.

[3] In the Word throughout mention is made of ”evening,“ and by it is signified the last time of the church, and also its first time; the last with those among whom the church is ceasing, and the first with those among whom it is beginning.  For this reason by ”evening“ is primarily signified the coming of the Lord; for then was the end of the former church and the beginning of a new church, the first state of which is also called ”evening,“ because the man of the church begins from obscure light, and advances to clear light, which to him is ”morning.“

[4] That the coming of the Lord into the world is signified by ”evening and morning,“ is evident in Daniel:--

I heard a holy one speaking, How long is this vision, the continual (sacrifice), and the transgression, the trampling on the holy thing, and on the army?  And he said unto me, Even unto the evening, the morning, two thousand three hundred; for then shall the holy thing be justified (Daniel 8:13, 14);

that here by ”evening“ is meant the last time, when the church was completely vastated, and the Lord came into the world; and by ”morning,“ the light and the rising of a new church from Him, is evident.

[5] In like manner in Zechariah:--

There shall be one day which shall be known to Jehovah; not day, nor night, for about the time of evening there shall be light (Zech. 14:7).

In Zephaniah:--

Let there be at last a territory left for the house of Judah; they shall feed thereon; in the houses of Ashkelon they shall have quiet in the evening, when Jehovah their God shall visit them, and bring again their captivity (Zephaniah 2:7);

”evening“ denotes the first state of the rising church.  As ”evening“ signified the last state of the old church and the first of the new, it was therefore commanded that Aaron and his sons should make the lamp go up from evening even unto morning before Jehovah (Exod. 27:20, 21).

[6] That ”evening“ denotes the last state of the church, when there is dense falsity because there is no faith, and dense evil because there is no charity, is plain in these passages:--

Woe unto you! for the day goeth away, because the shadows of the evening are stretched out (Jer. 6:4).

I spake unto the people in the morning; and at evening my wife died (Ezek. 24:18);

”wife“ denotes the church.

In the morning it shall blossom, and it shall pass away; in the evening he shall cut it off, it shall wither (Ps. 90:6).

AC 7845. Verses 7-11.  And they shall take of the blood, and put it upon the two posts and upon the lintel, upon the houses in which they shall eat it.  And they shall eat the flesh in that night, roast with fire, and things unleavened; upon things bitter they shall eat it.  Eat ye not of it raw, and by boiling boiled in waters, but roast with fire; its head upon its legs and upon its midst.  And ye shall not leave of it until the morning; and that which is left of it until the morning ye shall burn with fire. And this shall ye eat it: your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste; this is the passover of Jehovah.  ”And they shall take of the blood,“ signifies the holy truth which is of the good of innocence; ”and shall put it upon the two posts and upon the lintel,“ signifies the truths and the goods of the natural; ”upon the houses,“ signifies those things which are of the will of good; ”in which they shall eat it,“ signifies enjoyment; ”and they shall eat the flesh,“ signifies the enjoyment of good; ”in that night,“ signifies along with the damnation of the evil; ”roast with fire,“ signifies the good which is of love; ”and things unleavened,“ signifies purified from all falsity; ”upon things bitter,“ signifies by means of the undelightful things of temptations; ”they shall eat it,“ signifies enjoyment; ”eat ye not of it raw,“ signifies that it shall not be without love; ”and by boiling boiled in “waters,” signifies that it shall not go forth from truth; “but roast with fire,” signifies that it shall go forth from love; “its head upon its legs and upon its midst,” signifies from the inmost to the external; “and ye shall not leave of it until the morning,” signifies the duration of this state before a state of enlightenment in heaven; “and that which is left of it until the morning ye shall burn with fire,” signifies a state of the means for the end through temptations; “and thus shall ye eat it,” signifies enjoyment in a state of separation from the evil who had infested, and preservation then; “your loins girded,” signifies in respect to the interiors; “your shoes on your feet,” signifies in respect to the exteriors; “and your staff in your hand,” signifies in respect to the intermediates; “and ye shall eat it in haste,” signifies the affection of separation; “this is the passover of Jehovah,” signifies the presence of the Lord and liberation by Him.

AC 7846. And they shall take of the blood.  That this signifies the holy truth which is of the good of innocence, is evident from the signification of “blood,” as being holy truth proceeding from the Lord (n. 4735, 6978, 7317, 7326); and because it is the blood of a lamb, and by a “lamb” is signified the good of innocence (n. 3994), it denotes the holy truth which is of the good of innocence.

AC 7847. And shall put it upon the posts and upon the lintel.  That this signifies the truths and the goods of the natural, is evident from the signification of the “posts of a door,” as being the truths of the natural; and from the signification of “the lintel,” as being its goods.  The posts and the lintel have this signification because by a “house” is signified man himself, or his mind, and by those things which belong to a door are signified the things which serve to introduce.  That these are the truths and the goods of the natural is evident; for the natural man is instructed before the rational, and the things which the man then learns are natural things, in which are successively insinuated spiritual things, which are interior. From this it is evident how the natural in respect to truths and goods serves to introduce.  Moreover the lintel and the posts have a like signification to the forehead and hands with man.  Angelic ideas are of such a nature that natural things bear relation to such things as belong to man.  The reason is that the spiritual world or heaven is in the form of a man, and all things of that world, that is, all spiritual things, which are truths and goods, bear relation to this form, as has been shown at the end of many chapters in treating of correspondences. And whereas in angelic ideas natural things become spiritual, so also does a house, which to the angels is the mind of man; the bedchambers and inner rooms being the interiors of the mind; and the windows, the doors, the posts, and the lintels, the exteriors of the mind, which introduce.  As angelic ideas are of such a nature, they are also living; and so when the things in the natural world which are dead objects, pass into the spiritual world, they become living objects; for everything spiritual is living, because it proceeds from the Lord.

[2] That the “posts” and the “lintel” have a like signification to the forehead and hands with man, appears from these words in Moses:--

Thou shalt love Jehovah thy God from thy whole heart, and from thy whole soul, and from all thy forces; thou shalt bind them for a sin upon thy hand, and they shall be for frontlets between thine eyes; and thou shalt write them upon the posts of thy house, and on thy gates (Deut. 6:5, 8, 9; 11:13, 18, 20);

because they involve a similar meaning, both are mentioned.

[3] That in the spiritual sense the “lintel and posts” denote the goods and truths of the natural through which there is introduction to spiritual things, is evident from the description of the new temple in Ezekiel, by which is signified the spiritual church.  “Posts and lintels” are there frequently mentioned, and they are also measured, which would never have been done unless they had signified something of the church and of heaven, that is, something spiritual; as in the following passages in that prophet:--

The priest shall take of the blood of the sin-offering, and shall put it upon the post of the house, and upon the four corners of the projection of the altar, and upon the post of the gate of the inner court, on the first day of the month (Ezek. 45:18, 19).

The prince shall enter by way of the porch without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering; then shall be adore upon the threshold of the gate (Ezek. 45:2);

that by the “temple” here is not meant a temple, but the church of the Lord, everyone man know; for such things as have there been described in many chapters never came to pass, nor will come to pass.

[4] That in the supreme sense by “temple” is meant the Lord as to the Divine Human, He Himself teaches in (John 2:19-22).  Therefore in the representative sense by a “temple” is meant His church.  That an angel measured the lintels of that new temple, see (Ezek. 40:9, 10, 14, 26, 24; 41:21, 25), which measuring would have been of no importance unless the lintels, and likewise the numbers, signified some thing of the church.  Because the “posts” and the “lintels” signified the truths and goods in the natural which serve for introduction, therefore in that new temple they were made square in prospect (Ezek. 41:21); and therefore in the temple of Solomon the posts were made of olive wood (1 Kings 6:31, 33).  “Olive wood” signified the good of truth, or the good which is of the spiritual church.

AC 7848 Upon the houses.  That this signifies those things which are of the will of good, is evident from the signification of a “house,” as being a man (n. 3128), and as being the mind of man (n. 3538, 4973, 5023, 7353), consequently that which is of the will, here that which is of the will of good. The reason why by a “house” is also signified the will, is that by it is signified man, and man is man chiefly from his will. Moreover whether we speak of man, or of his mind, it is the same; for man is not man from the form of his body, but from his mind; and man is such as his mind is, that is, such as his understanding and will are, especially such as his will is.

AC 7849. In which they shall eat it.  That this signifies enjoyment, is evident from the signification of “eating,” as being appropriation (n. 3168, 3513, 4745), but here enjoyment, because a state of initiation is treated of.  The case herein is this when those who before the Lord‘s coming had been detained in custody in the lower earth (n. 6854, 6914, 7091, 7828) were to be liberated, they had to be prepared to receive the influx of good and truth from the Lord, for they were to pass through the midst of hell; and lest in that passage evils and falsities should flow in from the infernal spirits round about, they had to be prepared, so that they might then be in a full state of truth and good.  but of the Lord’s Divine mercy that passage shall be spoken of in what follows.  This preparation, or initiation to a state of reception of good and truth, is described by the things which were to be done between the tenth day of the month and the fourteenth day, and which were to be observed in respect to the eating of the paschal lamb.

AC 7850. And they shall eat the flesh.  That this signifies the enjoyment of good, is evident from the signification of “to eat,” as being enjoyment (n. 7849); and from the signification of “flesh,” as being what is man‘s own vivified by the Divine Human of the Lord, thus all celestial and spiritual good with man (n. 3813, 6968). That “flesh” has this signification was well known among the ancients, and yet at this day it is so unknown that everyone would be surprised on being told that “flesh” has such a signification.  If it is said that it is a spiritual correspondent, this is not understood.  If it is said that it is a significative, this is indeed understood, but in another sense than that in which it is a significative correspondent, namely, as something quite separate; when yet a spiritual or significative correspondent is conjoined with that to which it corresponds as is a man’s sight with his eye; his hearing with his ear; his thought, which is spiritual, with the form of his interiors, and through this form with the little organs of speech; or as the will, which also is spiritual, is conjoined with the muscular fibers by which action is produced.  such is the case with every spiritual correspondent or significative relatively to its natural, with which there is correspondence.

[2] Who cannot see that by “flesh” is not meant flesh, nor by “blood” blood, by the Lord in John:--

Verily, verily, I say to you, Except ye eat the flesh of the Son of man and drink His blood, ye have no life in you; he that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day; for My flesh is meat indeed, and My blood is drink indeed (John 6:53-55).

That by “flesh” is meant the Divine good of the Divine love of the Lord, which is from His Divine Human, and by “blood” the Divine truth proceeding from His Divine good, and also the man‘s reciprocity, is at this day known to few, and they who can know, will not.  The reason why they are unwilling to know is that they are in no affection of truth for the sake of truth, but only for the sake of worldly reasons, and also because natural men desire to apprehend all things naturally.

[3] These things have been said in order that it may be known what is signified by “eating flesh” at the paschal supper, consequently what at the Holy Supper, which was then instituted. Concerning the bread and the wine which in the Holy Supper signify the same as the flesh and the blood, see (n. 2165, 2177, 2187, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915). That in the spiritual sense of the Word “flesh” does not mean flesh, besides being manifest from other passages, is also very evident from this in the Revelation:--

Come and be ye gathered together unto the supper of the great God; that ye may eat the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that is thereon, and the flesh of all both free and bond, both small and great (Rev. 19:17, 18);

where by “flesh” are signified goods of various kinds.

AC 7851. In that night.  That this signifies along with the damnation of the evil, is evident from the signification of “night,” as being a state of the devastation of truth and good (n. 221, 709, 2353, 7776), thus damnation; for when there is no longer truth and good, but falsity and evil, there is damnation; here the damnation of those who had infested those who were of the spiritual church.

AC 7852. Roast with fire.  That this signifies the good which is of love, is evident from the signification of “roast with fire,” as being he good of love, for “fire” signifies love (n. 934, 4906, 5215 6314, 6832, 6834, 6849, 7324), and “roasted” signifies that which is imbued with love, consequently good. In the Word a distinction is made between what is roasted and what is boiled; and by “roasted” is signified good, because it is done by means of fire, and by “boiled” is meant truth because it is done by means of water; and such is the case here, for it is said, “eat ye not of it raw, nor by boiling boiled in waters, but roast with fire” (verse 9).  The reason is that by the paschal lamb is signified the good of innocence, which good is the good of love to the Lord.

[2] From all this it is evident what is meant in the spiritual sense by the “roasted fish” in (Luke 24:42, 43); also what by the “fish laid upon the fire,” when the Lord also appeared to the disciples, concerning which it is thus written in John:--

When the disciples got down on the land, they see a hearth laid, and a little fish lying thereon, and bread. Jesus cometh and taketh the bread, and giveth them, and the little fish likewise (John 21:9, 13);

by the “fish” is signified the truth of the natural (n. 991); and by the “hearth” good; thus by the “little fish lying thereon,” the truth of spiritual good in the natural. He who does not believe that there is an internal sense of the Word must needs believe that nothing of a secret nature is involved in the circumstance that when the Lord appeared to the disciples, there was a fish upon a hearth, and that it was given to them by the Lord to eat.

[3] As by “roast with fire” is signified the good which is of celestial and spiritual love, therefore in the opposite sense by “roast with fire” is signified the evil which is of the love of self and of the world, as in Isaiah:--

He hath burned part thereof in the fire; upon part of it he hath eaten flesh; he hath roasted roast that he might be satisfied; yea, he hath been warmed, and said, Brother, I am warm, I have seen the fire; I have burned part of it in the fire; yea, I have also baked bread upon the coals thereof; I have roasted flesh and am eating it (Isa. 44:16, 19)

describing the worshipers of a graven image.  By a “graven Image” is signified the falsity of evil, which is so described; “roasting roast” and “roasting flesh” denote to work evil from filthy love. “Fire” in the opposite sense denotes the evil of the love of self and of the world, or of the cupidities which belong to these loves, (n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324, 7575).

AC 7853. And things unleavened.  That this signifies what is purified from all falsity, is evident from the signification of “unleavened” or “unfermented,” as being what is purified from falsity (n. 2342).  The reason why “unleavened” has this signification, is that “leaven” signifies falsity.

AC 7854. Upon things bitter.  That this signifies by means of the undelightful things of temptations, is evident from the signification of “bitter things,” or “bitternesses,” as being things undelightful, here those which belong to temptations.  For the good of innocence, which is represented by the paschal lamb, cannot be appropriated to anyone except through temptations. By “unleavened bread” such good is signified, and because this is appropriated through temptations, the bread was ordered to be eaten upon bitter things; and moreover that bread was to them bread of affliction, like the manna (Deut. 8:15, 16; 16:3), because it was devoid of leaven, that is, of any falsity from evil, for man cannot endure pure truth and pure good. That things undelightful are signified by “bitter things,” is plain in Isaiah

Woe to them that call evil good, and good evil; that put bitter for sweet, and sweet for bitter! (Isa. 5:20).

They shall not drink wine with a song; strong drink shall be bitter to them that drink it (Isa. 24:9).

That the undelightful things of temptations are signified by “bitter things” is evident from these words in Exodus:--

At last they came unto Marah, but they could not drink of the waters, on account of their bitterness, because they were bitter. And the people murmured against Moses, who, when he cried unto Jehovah, Jehovah showed him wood which he cast into the waters, and the water’ were made sweet. There He set for him a statute and a judgment, because there He tried him (Exod. 15:23-25),

And also in John:--

There fell from heaven a great star, burning as a torch. The name of the star is called Wormwood, and many men died of the waters, because they were made bitter (John 8:10, 11).

In these passages “bitter waters” denote the undelightful things of temptations; the “men who died of the waters” denote those who succumbed in temptations.

AC 7855. They shall eat it.  That this signifies enjoyment, is evident from what was said above (n. 7849).

AC 7856. Eat ye not of it raw.  That this signifies that it shall not be without love, is evident from the signification of “to eat,” as being enjoyment (n. 7849); and from the signification of “raw,” as being without the good of love. That “raw” has this signification, is clear from the signification of “roasted with fire,” as being the good of love (n. 7852); consequently “raw” denotes that which is not roasted with fire, thus that which is without love.

AC 7857. And by boiling boiled in waters.  That this signifies that it shall not go forth from the truth which is of faith, is evident from the signification of “waters,” as being the truths which are of faith (n. 2702, 3058, 3424, 4976, 5668); hence “boiled in waters” denotes that which comes forth therefrom, that is, the good which is from the truth of faith; this good is distinguished from the good which is from love, which is signified by “roasted with fire” (n. 7852).  All spiritual good proceeds either from faith (that is, through faith), or from love.  When man is being regenerated, the good with him proceeds from the truth of faith; for he then acts in accordance with truth; not from the affection of truth, but from obedience, because it has been so commanded. Afterward however, when he has been regenerated, he does what is good from affection, thus from love.  These two states with man are precisely distinguished in the Word, for the reason that man cannot be at the same time in both states.  He who is in the first state cannot enter into the other until he has been regenerated; and he who is in the second state must not betake himself to the former.  If anyone so betakes himself, he loses the affection of doing what is good from love, and relapses into the state of faith, which had been of service to him to introduce him to good, and he also relapses beyond this state. This is meant in the internal sense by the Lord‘s words about the Last judgment in Matthew:--

Then let him that is upon the house not go down to take anything out of his house; and let him that is in the field not return backward to take his garments (Matthew 24:17, 18);

and also by Lot’s wife, in that she looked back behind her (Luke 17:31, 32); whence it can be understood what is meant by enjoying the good which goes forth from love, but not that which goes forth from the truth of faith, which things are signified by the command that they should eat the flesh roasted with fire, but not boiled in Waters.

[2] As by the sacrifices and burnt-offerings was signified the worship of the Lord from faith and love--by sacrifices from faith, and by burnt-offerings from love--and because the glorification of the Lord, and gladness on account of the enjoyment of goods from the Lord, was signified by the repasts made of the sanctified things, therefore it was allowed them then to boil their flesh; for the glorification of the Lord, and gladness on account of the enjoyment of goods, proceed from the affection of truth which is of faith, as does also all confession. That the flesh of the sacrifice was to be boiled, see (Exod. 29:31, 32; 1 Sam. 2:1-15; 1 Kings 19:21). Such is the signification of “ boiling” in Zechariah:--

In that day every pot in Jerusalem and in Judah shall be holiness unto Jehovah Zebaoth; and all they that sacrifice shall come, and shall take of them, and shall boil in them (Zech. 14:21).

AC 7858. But roast with fire.  That this signifies that it shall go forth from love, is evident from the signification of “roast with fire,” as being the good which is from love (n. 7852).

AC 7859. Its head upon its legs and upon its midst.  That this signifies from the inmost to the external, is evident from the signification of the “head,” when it is said “upon the legs and the midst,” as being the inmost; for the head is the highest, and in the spiritual sense the highest is the inmost (n. 2148, 3084, 4599, 5146), (that by the “head” is signified things interior, and by the “body” things exterior, (n. 6436); from the signification of the “legs,” as being things exterior; for relatively to the head the legs are lower things; and as higher things signify interior ones, so lower things signify exterior ones--and from the signification of “the midst,” as being things still lower, as are the things of the belly and the intestines.  The command to roast the head upon the legs and upon the midst, represented that things interior and exterior must be conjoined, that is, must act as a one; for interior things are those which are of the internal man, and exterior things are those which are of the external man; or interior things are those which are of the spiritual man, but exterior things are those which are of the natural man.  These things must be conjoined, that is must act as a one, in order that man may be a kingdom of the Lord; they have been separated when the natural or external man does otherwise than the spiritual or internal man wills.  From all this it can be seen what was signified by the command that the paschal lamb should be roast with fire, the head upon the legs and the midst.  By the “midst” is meant the natural still more external, that is, the sensuous. Everyone can see that there is a Divine secret in these commands; for the paschal lamb was the most holy thing in that church.  This holy secret is not manifest except through the spiritual understanding of the things and words, which is here such as has been described.

AC 7860. And ye shall not leave of it until the morning.  That this signifies the duration of this state before a state of enlightenment in heaven, is evident from the signification of “morning,” as being heaven, and a state of enlightenment there (n. 2405, 3458, 3723, 5740, 5962); that “to leave nothing of it until this time” denotes the duration of this state, is manifest, for then the former state will cease.  In the internal sense, as before shown, the subject treated of is the liberation from infestations of those who are of the spiritual church. The state of their liberation is represented by the passover, and the state of their elevation into heaven by their introduction into the land of Canaan; this latter state is what is meant by “morning.” These two states are quite contrary, as are the state of means to the end, and the state of the end. Then the state of the end is at hand, then the things which are in the state of the means must be done with.  From all this it is evident why it was commanded that they should “leave nothing of it until the morning.”

AC 7861. And that which is left of it until the morning ye shall burn with fire.  That this signifies a state intermediate to the end through temptations, is evident from the signification of “that which is left until the morning,” as being a state intermediate to the last, which is the state of elevation into heaven, for by “morning” is signified elevation into heaven and enlightenment there (n. 7860), and therefore by the time before morning is signified an intermediate state, in which it was allowed to enjoy that which was left, or to eat it, but not afterward; and from the signification of “burning with fire,” as being to undergo temptations. That temptations are signified “burning with fire” is because purifications are effected by fire; also because when man is in temptations, he is let down into his cupidities, which are fires.

AC 7862. And thus shall ye eat it.  That this signifies enjoyment in a state of separation from the evil who had infested, and preservation then, is evident from the signification of “to eat,” as being enjoyment (n. 7849).  As the departure out of Egypt is now treated of, and by this departure is signified separation from those who had infested, therefore it is this state which is meant by “thus shall ye eat it.” That it means also preservation, is evident.

AC 7863. Your loins girded.  That this signifies in respect to the interiors, is evident from the signification of the “loins,” as being the things that belong to conjugial love (n. 3021, 4277, 4280, 5050, 5062), thus the things that belong to the love of good and truth, for conjugial love descends from this (n. 686, 2618 2727 9759, 4434, 5053).  For this reason, and because the loins are above the feet, which denote the exteriors, by the “loins” are signified the interiors.  By “the loins being girded” is signified readiness to receive the influx of good and truth from the Lord, and also to act according to the influx. All girding and investiture signifies a state prepared to receive and to act, for then all things and each are kept in their order.  It is otherwise when they have not been girded.

AC 7864. Your shoes on your feet.  That this signifies in respect to the exteriors, is evident from the signification of “shoes,” as being the externals or ultimates of the natural, which in general cover the interiors of the natural; and from the signification of “feet,” as being the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952).

AC 7865. And your staff in your hand.  That this signifies in respect to the intermediates, is evident from the signification of a “staff in the hand,” as being things intermediate, when journeying or sojourning is treated of, and when the “loins” are mentioned, and also “shoes on the feet,” which denote the interiors and the exteriors.

AC 7866. And ye shall eat it in haste.  That this signifies the affection of separation, is evident from the signification of “haste,” as being affection, because haste is of the affection (n. 7695); here the affection of separation, because it means separation from the infesters, who are signified by the “Egyptians.”

AC 7867. This is the passover of Jehovah.  That this signifies the presence of the Lord and liberation by Him, is evident from what has been said heretofore, especially from what has been said concerning the liberation of those who are of the spiritual church by the Lord‘s coming (n. 6854, 6914, 7035, 7091, 7828). “Jehovah” in the Word denotes the Lord (n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905).

AC 7868. Verses 12-16.  And I will pass through the land of Egypt in that night, and I will smite all the firstborn in the land of Egypt, from man and even unto beast; and on all the gods of Egypt I will do judgments: I am Jehovah.  And the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer, when I smite the land of Egypt.  And this day shall be unto you for a memorial, and ye shall keep it a feast to Jehovah in your generations, ye shall keep it by an eternal statute.  Seven days shall ye eat unleavened things; even on the first day ye shall cause leaven to cease from your houses; for everyone that eateth what is leavened, from the first day until the seventh day, even that soul shall be cut off from Israel.  And there shall be for you in the first day a holy convocation, and in the seventh day a holy convocation; no work shall be done in them, save that which every soul must eat, this only shall be done by you. “And I will pass through the land of Egypt,” signifies presence with those who had infested; “in that night,” signifies the state of their evil; “and I will smite all the firstborn in the land of Egypt,” signifies the damnation of those who are in faith separate from charity; “from man and even unto beast,” signifies their evil cupidities interior and exterior; “and on all the gods of Egypt I will do judgments,” signifies their falsities which are to be damned; “I am Jehovah,” signifies the Lord, that He is the only God; “and the blood,” signifies the truth of the good of innocence; “shall be to you for a sign upon the houses where ye are,” signifies that it is a testifying of the will of good; “and I shall see the blood,” signifies the noticing of this truth by those who inflict the damnation; “I will pass over you,” signifies that it will flee from thence; “and there shall not be in you a plague for a destroyer,” signifies that damnation from the hells shall not flow in; “When I smite the land of Egypt,” signifies when they are damned who are in faith separate from charity; “and this day shall be unto you for a memorial,” signifies the quality of this state in worship; “and ye shall keep it a feast to Jehovah,” signifies the worship of the Lord on account of liberation from damnation; “in your generations,” signifies in those things which are of faith and charity; “ye shall keep it by an eternal statute,” signifies the worship of the Lord according to the order of heaven on the part of those who are of the spiritual church; “seven days,” signifies what is holy; “shall ye eat things unleavened,” signifies purification from falsities; “even on the first day ye shall cause leaven to cease from your houses,” signifies that no falsity whatever must be in the good; “for everyone that eateth what is leavened,” signifies who appropriates to himself falsity; “even that soul shall be cut off from Israel,” signifies that he shall be separated from those who are of the spiritual church, and that he shall be damned; “from the first day until the seventh day,” signifies a full holy state; “and there shall be for you in the first day a holy convocation,” signifies that in the beginning all shall be together; “and in the seventh day a holy convocation,” signifies so at the end of the state; “no work shall be done in them,” signifies a keeping back then from earthly and worldly things; “save that which every soul must eat,” signifies when spiritual and celestial good is appropriated; “this only shall be done by you,” signifies that to these only they shall then pay attention.

AC 7869. And I will pass through the land of Egypt. That this signifies presence among those who had infested, is evident from the signification of “to pass through,” when through a land and by Jehovah, as being presence; and from the signification of “the Egyptians,” as being those who had infested those who were of the spiritual church (n. 6692, 7097), here denoted by “the land of Egypt.”

AC 7870. In that night.  That this signifies the state of their evil, is evident from the signification of “night,” as being a state when there is nothing but evil and falsity; for “night” is opposed to “day,” and “thick darkness” to “light,” and by “day” and “light” is signified when there is truth and good; consequently by “night” is also signified the last time of the church, for then, because there is no faith and charity, falsities and evils reign (n. 2353, 6000); by “night” is also signified total devastation (n. 7776), and likewise damnation (n. 7851).  From all this it is evident that the state of those who are in hell is called “night”not that the darkness of night prevails with them, for they see one another; but because the state of truth and good which is in the heavens is called “day,” consequently the state of falsity and evil is called “night.”  Moreover there is thick darkness there when anything of light from heaven flows in; for then their light from which they see is dissipated and becomes thick darkness.

[2] The light from which they see is indeed derived from the light from the Lord through heaven, for in the other life there is no light from any other source; but this light with those in hell is received by the capacity they have of understanding truth. This capacity of being able to understand remains with them, as it does with every man, however much they are in evil and falsity; but when that heavenly light passes from this capacity into the will, so that they do not wish to understand, and from this passes into evil and falsity, then the heavenly light with them is turned into a light which is like the light from a coal fire; and this light, as already said, is turned into dense thick darkness by the light of heaven when it flows in. In the hells there is such a light as is that from a coal fire, (n. 1528, 3340, 4418, 4531); and this light is turned into thick darkness at the presence of the light of heaven, (n. 1783, 3412, 4533, 5057, 5058, 6000). From all this it can be seen that in the other life everyone has light according as his capacity of understanding is instructed in truths from good, or in falsities from evil

AC 7871. And I will smite all the firstborn in the land of Egypt. That this signifies the damnation of those who are in faith separate from charity, is evident from the signification of “smiting,” as being damnation; for to smite is to kill or put to death, and by “death,” in the spiritual sense, is signified damnation (n. 6119); and from the signification of “the firstborn,” when predicated of the Egyptians, by whom are represented those who are in falsities from evil, as being faith separated from charity (n. 3325, 7039, 7766, 7778, 7779).  That “firstborn,” in the genuine sense, when said of the spiritual church, denotes the faith which is of charity (n. 367, 2435, 3325, 3494, 6344, 7035); consequently in the opposite sense the “firstborn” denotes faith without charity.

AC 7872. From man and even into beast.  That this signifies their evil cupidities interior and exterior, is evident from the signification of “from man and even unto beast,” as being the affection of good interior and exterior (n. 7424, 7523); for by “man” is signified the affection of interior good, and by “beast” the affection of exterior good.  Hence in the opposite sense, as here, where the firstborn of the Egyptians are treated of, evil affections are signified, that is, cupidities interior and exterior. “Beasts” denote good affections, and in the opposite sense, evil affections or cupidities, (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198).

AC 7873. And on all the gods of Egypt I will do judgments.  That this signifies their falsities which are to be damned, is evident from the signification of “gods,” as being falsities; and from the signification of “doing judgments,” as being to be damned; for to judge, or do judgments, is either for life or for death; for life it denotes salvation, for death it denotes damnation.  In the Word “gods” are often mentioned. When the angels are so called, truths are signified (n. 4295, 4402, 7268); hence in the opposite sense by the gods of the nations,“ are signified falsities (n. 4402, 4544). That truths are called ”gods“ is because truth proceeds from the Divine Itself, and in itself is Divine; consequently they who receive it are called ”gods“ not that they are gods, but that the truth which is with them is Divine.  Hence it is that in the original tongue God is called ”Elohim,“ in the plural. The Divine Itself is the Divine good, but that which proceeds from it is the Divine truth, which fills the universal heaven. As then ”god“ denotes truth, therefore in the opposite sense it denotes falsity.

AC 7874. I am Jehovah.  That this signifies the Lord, that He is the only God, can be seen from what was shown above (n. 7401, 7444, 7544, 7598, 7636).

AC 7875. And the blood.  That this signifies the truth of the good of innocence, is evident from the signification of ”the blood of the lamb,“ as being the truth of the good of innocence (n. 7846).

AC 7876. Shall be to you for a sign upon the houses where ye are.  That this signifies that it is a testifying of the will of good, is evident from the signification of ”being for a sign,“ as being a testifying; and from the signification of ”houses,“ as being that which is of the will of good (n. 7848).

AC 7877. And I shall see the blood.  That this signifies the noticing of this truth by those who inflict the damnation, is evident from the signification of ”to see,“ as being to understand and to notice (n. 2150, 2325, 2807, 3764, 4403-4421, 4567, 4723, 5400), that it denotes a noticing by those who inflict the damnation, follows below; and from the signification of ”blood,“ as being the truth of the good of innocence (n. 7846).

[2] What the truth of the good of innocence is, must be told.  The good of innocence is the good of love to the Lord; for they who are in this love are in innocence. Therefore they who are in the inmost or third heaven are in innocence in advance of the rest, because they are in love to the Lord. From innocence they who are there appear to others like little children, and yet they are the wisest of all who are in heaven (n. 2306); for innocence dwells in wisdom (n. 2305, 3494, 4797). The truth of the good of innocence which is with them is not the truth of faith, but is the good of charity.  For they who are in the third heaven do not know what faith is; thus neither do they know what its truth is; for they are in the perception of the truth that is of faith, from which they instantly know that a thing is so; nor do they ever reason about it, whether it be so, still less dispute about it.  That they are in perception in this manner, does not fall within the scope of memory-knowledge.  It is otherwise with the spiritual, who are in the second heaven.  These are led to the good which is of charity through the truth which is of faith; and therefore they reason whether a thing is true, or not, because they do not perceive whether it is; consequently with them truths become memory-knowledge, and are called doctrinal things of faith.

[3] They who are in the inmost or third heaven are in such a state that they perceive what is the truth of faith, and therefore do not refer it to memory-knowledge, (n. 202, 337, 2715, 2718, 3216, 4448). How it is that by Jehovah’s saying, ”I shall see,“ thus saying it concerning Himself, is signified a noticing by those who inflict damnation, that is, by the infernals, can be seen from what has been shown above, namely, that evil is attributed to Jehovah, or the Lord, although nothing of evil comes forth from Him, but from hell (n. 2447, 6071, 6991, 6997, 7533, 7632, 7643).  That evil is permitted, has the appearance as if it were from him who permits, seeing that he has the power to take it away.  Thus in the present case, that the firstborn of the Egyptians were given to death, is attributed to Jehovah, for it is said, ”I will pass through the land of Egypt in that night, and will smite all the firstborn in the land of Egypt; and it came to pass at midnight that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne unto the firstborn of the captive that was in the house of the pit“ (verses 12, 29); and yet in this verse he is called ”a destroyer“ who does this: ”the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer.“

[4] The case is similar with respect to the devastation of the evil in the other life, and the damnation and casting down into hell, which in the internal sense are meant by the ”plagues,“ and by the death of the firstborn, and by the immersion in the sea Suph. Jehovah, or the Lord, vastates no one, still less damns and casts down into hell; but it is the evil spirit himself who does this to himself: it is the evil that is in him.  From this then it is that by ”I shall see the blood“‘ is signified a noticing by those who inflict damnation.

[5] How the case is with permission cannot be told in a few words, because it involves very many arcana.  That the wicked are damned and are tormented, is not a permission from the Lord as of one who wills it, but as of one who does not will, but cannot bring a remedy in view of the urgency and resistance of the end, which is the salvation of the whole human race; for if He were to bring a remedy, it would be doing evil, which is quite contrary to the Divine. But on this subject, of the Lord’s Divine mercy more will be said elsewhere.

AC 7878. And I will pass over you.  That this signifies that it will flee from thence, namely, the damnation which is from the hells will do so, is evident from the signification of ”passing over,“ when this is said of damnation, as being to flee from thence.  Moreover the sphere of damnation which flows forth from the hells, flees past those who are in truth and good from the Lord; for damnation flows in with those who are in evil and falsity, because there is a state of reception there; but not with those who are in truth and good, for these are opposites, one of which flees from the other.  All things which have been thus far ordained with respect to the paschal lamb, with respect to the roasting and eating of it, also with respect to the blood upon the posts and lintel, bear relation to these; namely, that the destroyer will pass by their houses; in the internal sense, that they shall be free from all damnation.  For the sake of this end, namely, that damnation should flee from them, they had been prepared.  The process of preparation is what in the internal sense is described by the statutes concerning the paschal lamb.

AC 7879. And there shall not be in you a plague for a destroyer. That this signifies that damnation from hell shall not flow in, is evident from the signification of ”plague,“ as here being damnation, for this plague was the death of all the firstborn in Egypt, and that this denotes damnation, see (n. 7778); and from the signification of ”a destroyer,“ as being hell, which inflicts damnation.  In regard to this, that hell inflicts damnation, the case is this.  The devastation of the evil in the other life, and also their damnation, and likewise their being cast down into hell, does not come immediately from the spirit who is in evil, but from the hells.  For the evils which are there all arise through an influx from the hells, and none without influx thence, and they arise according to the state of evil in which the spirits are who are being vastated and damned; and the state of evil arises in accordance with the privation of good and truth.  In accordance with this state is effected communication with the hells; and the hells are most ready to inflict evil, for to inflict evil is the very delight of their life. Being of this character, the hells are kept shut by the Lord; for if they were opened, the whole human race would perish, because the hells continually breathe the destruction of all.  That seventy thousand men perished by the pestilence on account of the numbering of the people by David (2 Sam. 24:15), and that a hundred and eighty and five thousand were slain in one night in the camp of the Assyrians (2 Kings 19:35), was wrought by the hells, because they were then opened. Similar effects would be produced at this day if they were to be opened; and therefore they are kept closely shut by the Lord. Damnation from the hells cannot flow in with those who are kept by the Lord in good and truth, and this is signified by ”there shall not be in you a plague for a destroyer,“ (n. 7878).

AC 7880. When I smite the land of Egypt.  That this signifies when they are damned who are in faith separate from charity, is evident from what was said above (n. 7871).

AC 7881. And this day shall be unto you for a memorial.  That this signifies the quality of this state in worship, is evident from the signification of ”day,“ as being state (n. 23, 487, 488, 493, 2788, 3462, 3785, 4850, 5672, 5962, 6110); and from the signification of ”memorial,“ as being the quality in the worship (n. 6888).

AC 7882. And ye shall keep it a feast to Jehovah.  That this signifies the worship of the Lord on account of liberation from damnation, is evident from the signification of ”keeping a feast to Jehovah,“ as being the worship of the Lord, and indeed on account of liberation from damnation, because this day was a feast on that account. The passover was instituted on account of the liberation by the Lord of those who were of the spiritual church, (n. 7867).

AC 7883. In your generations. That this signifies in those things which are of faith and charity, is evident from the signification of ”generations,“ as being the things of faith and charity (n. 613, 2020, 2584, 6239).

AC 7884. Ye shall keep it by an eternal statute.  That this signifies the worship of the Lord according to the order of heaven on the part of those who are of the spiritual church, is evident from the signification of ”an eternal statute,“ as being the order of heaven and from the signification of ”keeping a feast,“ as being the worship of the Lord (n. 7882); and because it is said to the sons of Israel that they should ”keep it,“ they are meant who are of the spiritual church.  That ”an eternal statute“ denotes the order of heaven, is because all the statutes that were commanded to the sons of Israel were such as flowed from the order of heaven; consequently they also represented the things that are of heaven.  By worship according to the order of heaven is meant all practising of good according to the Lord‘s precepts.  By the worship of God at this day is chiefly meant the oral worship in a temple, both morning and evening.  But the worship of God does not consist essentially in this, but in a life of uses; this latter worship is according to the order of heaven.  Oral worship is also worship, but it is of no avail whatever unless there is the worship that belongs to the life; for this worship is of the heart; and oral worship, that it may be worship, must proceed from this.

AC 7885. Seven days. That this signifies what is holy, is evident from the signification of ”seven,“ as involving what is holy; and of ”seven days,“ as being what is holy. ”Seven“ involves what is holy, (n. 395, 433, 716, 881, 5265, 5268).

AC 7886. Shall ye eat things unleavened.  That this signifies purification from falsities, is evident from the signification of ”unleavened things,“ as being purification from falsities (n. 2342).

AC 7887. Even on the first day ye shall cause leaven to cease from your houses.  That this signifies that no falsity whatever must be in the good, is evident from the signification of ”the first day,“ as being the beginning of that state (that ”day“ denotes state, (n. 7881); from the signification of ”leaven,“ as being falsity; and from the signification of ”house,“ as being good (n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848).  From this it is plain that by ”even on the first day ye shall cause leaven to cease from your houses,“ is  signified that from the very beginning of that state there shall be no falsity in the good.  With respect to good the case is this.  Goods are infinite in variety, and they have their quality from truths; consequently the good becomes such as are the truths which enter.  The truths which enter are seldom genuine, but are appearances of truth, and also are falsities, but still not opposite to truths.  Nevertheless when these falsities flow into good, which is the case when the man lives according to them, from ignorance, in which ignorance there is innocence, and when the end is to do what is good, then they are regarded by the Lord and in heaven, not as falsities, but as semblances of truth, and according to the quality of the innocence are accepted as truths; from this, good receives its quality. From all this it can be seen what is meant by its being said that there must be nothing false in the good.

AC 7888. For everyone that eateth what is leavened. That this signifies who appropriates to himself falsity, is evident from the signification of ”to eat,“ as being to appropriate to one’s self (n. 2187, 2343, 3168, 3513, 3596, 4745); and from the signification of ”what is leavened,“ as being falsity (n. 7887).

AC 7889. Even that soul shall be cut off from Israel. That this signifies that he shall be separated from those who are of the spiritual church and that he shall be damned, is evident from the signification of ”to be cut off,“ as being to be separated and also damned; and from the representation of the sons of Israel, as being those who are of the spiritual church.  The reason why he must be separated and damned who has falsity in good, is that falsity (which is signified by ”what is leavened“) in the good, makes it of such a quality that it cannot but receive evil from the hells which inflict damnation. When those of the spiritual church are to be liberated from those who have infested, that then damnation will flow in from all sides, and that they who are in genuine good, that is, in good without falsity, will pass safe through the midst of damnation, (n. 7878).

AC 7890. From the first day even unto the seventh day.  That this signifies a full holy state, is evident from the signification of ”seven days,“ as being a holy state (n. 7885), and also as being a full state (n. 6508), which is also signified by a ”week.“ A ”week“ denotes an entire period greater or less, from beginning to end, (n. 2044, 3845).

AC 7891. And there shall be to you in the first day a holy convocation. That this signifies that in the beginning all shall be together, is evident from the signification of ”the first day,“ as being the beginning, namely, of liberation from those who have infested, and thus from damnation; and from the signification of ”a holy convocation,“ as being that all shall be together. Convocations took place in order that the whole assemblage of Israel might be together, and might thus represent heaven; for they were then all distinguished into tribes, and the tribes into families, and the families into houses. Heaven along with the societies there was represented by the tribes, the families, and the houses of the sons of Israel, (n. 7836). Therefore those convocations were called holy, and took place at every feast (Lev. 23:27, 36; Num. 28:26; 29:1, 7, 12). From this the feasts themselves were called ”holy convocations,“ for it was commanded that all the males should be present at them. That the feasts were called ”holy convocations“ is evident in Moses:--These are the set feasts of Jehovah, which ye shall call holy convocations, to offer a fire-offering unto Jehovah (Lev. 23:37). That at such times all males were to be present, in the same Three times in a year shall every male of thine appear together before Jehovah thy God, in the place which He shall choose; in the feast of unleavened things, and in the feast of weeks, and in the feast of tabernacles (Deut. 16:16).

AC 7892. And in the seventh day a holy convocation. That this signifies so at the end of the state, is evident from the signification of ”the seventh day,“ which was the last of the feast, as being its end. What is signified by ”a holy convocation,“ (n. 7891).

AC 7893. No work shall be done in them. That this signifies a keeping back then from earthly and worldly things, is evident from the signification of ”work,“ as being labors and occupations which have for their end the things of the world and of the earth; consequently by ”no manner of work shall be done in them“ is signified a keeping back from such things.  That it was so severely forbidden to do any work on the feasts and sabbaths, was in order that they might then be in a full representative state, that is, in such things as represented heavenly and spiritual things which state would have been disturbed if they had done works that looked to the world and the earth as their end.  For the representatives of a church were instituted among the posterity of Jacob to the intent that by means of them there might be communication of heaven with man, which is the end for which the church exists.  This communication would not have been maintained, unless under the penalty of death it had been forbidden them to do any work on the days of the feasts and sabbaths; for their minds were occupied with things worldly and earthly, in which they immersed themselves with the whole heart, such being their nature; and therefore if they had been free to busy themselves in these things at the same time, the communication by representatives would have been altogether interrupted and destroyed.  But afterward the same feasts were retained for the sake of heavenly life at the time, and for the sake of the teaching, that they might then learn what faith and charity are.

AC 7894. Save that which every soul must eat. That this signifies when spiritual and celestial good is appropriated, is evident from the signification of ”to eat,“ as being appropriation (n. 2187, 2343, 3168, 3513, 3596, 4745). That what is spiritual and celestial should be appropriated, is meant by those things which were instituted with respect to the paschal lamb.

AC 7895. This only may be done by you.  That this signifies that to these only they shall then pay attention, is evident without explication.

AC 7896. Verses 17-20.  And ye shall observe the unleavened things, because in this same day I have brought your armies out of the land of Egypt; and ye shall keep this day in your generations by an eternal statute.  In the first (month), on the fourteenth day of the month, in the evening, ye shall eat unleavened things, until the one and twentieth day of the month, in the evening.  Seven days leaven shall not be found in your houses; for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel, in the sojourner, and in the native of the land.  I shall eat nothing leavened; in all your dwellings ye shall eat things unleavened.  ”And ye shall observe the unleavened things,“ signifies that there must be no falsity; ”because in this same day I have brought your armies out of the land of Egypt,“ signifies because then there is a state of charity and faith, through which there is separation from those who are in evils and falsities; ”and ye shall keep this day in your generations by an eternal statute,“ signifies worship from faith and charity according to the order of heaven; ”in the first (month), on the fourteenth day of the month,“ signifies in the beginning of a holy state; ”in the evening,“ signifies the end of the former state and the beginning of a new one; ”ye shall eat things unleavened,“ signifies the appropriation by good, of truth purified from falsity; ”until the one and twentieth day of the month,“ signifies the end of this holy state; ”in the evening,“ signifies the end of the former state and the beginning of a new one; ”seven days,“ signifies the entire period of this state; ”leaven shall not be found in your houses,“ signifies that nothing whatever of falsity shall come near good; ”for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel,“ signifies that he who adjoins falsity to his good is damned; ”in the sojourner and in the native of the land,“ signifies who is of the church, whether not born in it, or born in it; ”ye shall eat nothing leavened,“ signifies that every caution is to be used to prevent falsity from being appropriated; ”in all your dwellings ye shall eat things unleavened,“ signifies that in the interiors, where good is, truth shall be appropriated.

AC 7897. And ye shall observe the unleavened things. That this signifies that there must be no falsity, is evident from the signification of ”unleavened things,“ as being what is purified from all falsity (n. 2342).

AC 7898. For in this same day I have brought your armies out of the land of Egypt.  That this signifies because then there is a state of charity and faith, through which there is separation from those who are in evils and falsities, is evident from the signification of ”day,“ as being state (n. 7881); from the signification of ”armies,“ as being the things that he long to charity and faith (n. 3448, 7236); from the signification of ”bringing out,“ as being to be separated; and from the signification of ”the Egyptians,“ as being those who are in evils and falsities.

AC 7899. And ye shall keep this day in your generations by an eternal statute.  That this signifies worship from faith and charity according to Divine order, is evident from the signification of ”to keep,“ as being worship, for that day was kept when the passover was revered on it; from the signification of ”generations,“ as being those things which are of faith and charity (n. 7883); and from the signification of ”an eternal statute,“ as being according to Divine order (n. 7884).

AC 7900. In the first (month), on the fourteenth day of the month.  That this signifies in the beginning of a holy state, is evident from the signification of ”in the first“ as being a beginning (n. 7887, 7891); and from the signification of ”the fourteenth day,“ as being a holy state. The number ”fourteen“ denotes what is holy, (n. 7842); and ”day“ denotes state, (n. 7881). The number ”fourteen“ denotes what is holy, because it arises from seven; and ”seven,“ where mentioned in the Word, signifies what is holy; for the simple and the compound numbers involve what is similar (n. 5291, 5335, 5708).  As the passover was the most holy of the feast days, it was therefore commanded that it should be celebrated on the fourteenth day of the month, should continue seven days, and should be ended on the twenty-first day, by which is also signified what is holy. For the same reason it was also ordained that those who could not celebrate the passover in the first month should celebrate it in the following month, also on the fourteenth day, of which we read in Moses:--

When any man shall be unclean by reason of a soul,   or in a way afar off, in you or in your generations, he shall nevertheless perform the passover to Jehovah; in the second month, on the fourteenth lay, between the two evenings they shall perform it (Num. 9:10, 11).

AC 7901. In the evening.  That this signifies the end of the former state and the beginning of a new one, is evident from the signification of ”evening,“ as being the end of a former state and the beginning of a second one (n. 7844).

AC 7902. Ye shall eat things unleavened.  That this signifies the appropriation by good, of truth purified from falsity, is evident from the signification of ”to eat,“ as being appropriation (n. 2187, 2343, 3168, 3513, 3596, 4745), that it denotes the appropriation of truth by good, is because truth is appropriated by good, and good, as previously shown in various places, has its quality from truth, and therefore in order that truth may be appropriated it must be appropriated by good, and in order that good may be appropriated it must be appropriated through truth; and from the signification of ”unleavened,“ as being truth purified from all falsity (n. 2342).  As regards truths purified from all falsity, be it known that pure truth is never possible with man, both because falsity is continually flowing forth from the evil in which he is and which has its seat in him, and because truths have a mutual connection, and therefore if one he false, and especially if more than one, the remaining real truths are thence defiled, and partake some what of falsity.  But truth is said to be purified from falsity when the man is capable of being kept by the Lord in the good of innocence.  Innocence consists in acknowledging that in one‘s self there is nothing but evil, and that all good is from the Lord; and also in believing that man does not know or perceive anything from himself, but from the Lord, thus also the truth which is of faith.  then man is in this state, then falsity can he removed from him, and truth can be insinuated by the Lord.  This state is what is signified by the unleavened things, and also by the eating of the paschal lamb.

AC 7903. Until the one and twentieth day of the month.  That this signifies the end of this holy state, is evident from the signification of ”the one and twentieth day,“ as being a holy state, and also the end of this state.  That it denotes a holy state, is because it is the product of seven and three multiplied into each other, and ”seven“ signifies what is holy, and so also does ”three.“ That ”the one and twentieth day“ denotes the end of this state, is evident, because it was the last day.

AC 7904. In the evening.  That this signifies the end of the former state and the beginning of a new one, has been shown above (n. 7901).

AC 7905. Seven days.  That this signifies the entire period of this state, is evident from the signification of ”seven days,“ as being a holy state (n. 7885), and also an entire period from beginning to end, or a full state (n. 728, 6508), in like manner as a ”week“ (n. 2044, 3845).  As these things were signified, it was ordained that this feast should continue seven days.

AC 7906. Shall no leaven be found in your houses.  That this signifies that nothing whatever of falsity shall come near good, is evident from the signification of ”leaven,“ as being falsity; and from the signification of ”house,“ as being good (n. 3652, 3720, 4982, 7833-7835). ”Leaven“ denotes falsity can be seen from those passages where ”leaven“ and ”leavened,“ and also ”unleavened,“ are mentioned, as in Matthew:--

Jesus said unto them, See ye and beware of the leaven of the Pharisees and of the Sadducees. Afterward the disciples understood that He had not said that they should beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees (Matthew 16:6, 12);

where ”leaven“ manifestly means false doctrine. As ”leaven“ signified falsity, it was forbidden to sacrifice upon what was leavened the blood of the sacrifice (Exod. 23:18; 34:25); for by the ”blood of the sacrifice“ was signified holy truth, thus truth. pure from all falsity (n. 4735, 6978, 7317, 7326, 7846, 7850). It was also ordained that the meat-offering which was to be offered upon the altar was not to be baked leavened (Lev. 6:17); and that the cakes and wafers also should be unleavened (Lev. 7:11-13).

[2] As further regards what is leavened and what is unleavened, be it known that the purification of truth from falsity with man cannot possibly exist without fermentation so called, that is, without the combat of falsity with truth and of truth with falsity; but after combat has existed, and truth has conquered, then falsity falls down like dregs, and the truth comes forth purified, like wine which grows clear after fermentation, the dregs falling to the bottom.  This fermentation or combat exists chiefly when the state with man is being changed, that is, when he begins to act from the good that is of charity, and not as before from the truth that is of faith; for the state has not as yet been purified when the man acts from the truth of faith, but it has been purified when he acts from the good which is of charity; for then be acts from the will; previously only from the understanding.

[3] Spiritual combats or temptations are fermentations in the spiritual sense; for then falsities are desirous to conjoin themselves with truths; but truths reject them, and finally cast them down as it were to the bottom, consequently they purify.  In this sense is to be understood what the Lord teaches about leaven in Matthew:--

The kingdom of the heavens is like unto leaven, which a woman took, and hid in three measures of meal, until the whole was leavened (Matthew 13:33);

”meal“ denotes the truth from which is good. Also in Hosea:--

They are all adulterers, as an oven heated by the baker; the stirrer ceaseth from the kneading of the dough until it be leavened (Hosea 7:4).

Because, as before said, such combats as are signified by fermentations arise with man in the state previous to newness of life, therefore it was also ordained that when the new meatoffering on the feast of the first-fruits was offered, the bread of waving was to be baked leavened, and was to be the first-fruits to Jehovah (Lev. 23:16, 17).

AC 7907. For whosoever eateth that which is leavened, that soul shall be cut off from the assemblage of Israel.  That this signifies that he who adjoins falsity to his good is damned, is evident from the signification of ”to eat,“ as being to appropriate (n. 2343, 3168, 3513, 3596, 4745), thus also to conjoin (n. 2187), for he who appropriates anything to himself conjoins it with himself; from the signification of ”that which is leavened,“ as being falsity (n. 7906); from the signification of ”to be cut off,“ as being to be separated and damned (n. 7889); from the signification of ”soul,“ as being man; and from the signification of ”the assemblage of Israel,“ as being those who are of the spiritual church (n. 7830, 7843).  From all this it is evident that by ”whosoever eateth that which is leavened, that soul shall be cut off from the assemblage of Israel“ is signified that he who adjoins falsity to his good will be separated from the spiritual church, and will be damned.

AC 7908. In the sojourner and in the native of the land.  That this signifies who is of the church, whether not born there, or born there, is evident from the signification of a ”sojourner,“ as being one who is being instructed in the truths and goods of the church and receives them (n. 1463, 4444), thus who is not born within the church, but still accedes to it; and from the signification of a ”native of the land,“ as being one who has been born within the church.

AC 7909. Ye shall eat nothing leavened.  That this signifies that every caution is to be used to prevent falsity from being appropriated, is evident from the signification of ”that which is leavened,“ as being falsity (n. 7906); and from the signification of ”to eat,“ as being to appropriate to one’s self (n. 7907). The frequent prohibition against eating what is leavened-as at (verses 15 to 19) involves that the utmost caution is to be used against falsity.  This utmost caution against falsity is to be used in order that man may be in good.  Falsity does not agree with good, but destroys good; for falsity is of evil, and truth is of good.  If falsity is appropriated, that is, firmly believed, there is no reception of the good of innocence, consequently no liberation from damnation. It is one thing to appropriate falsity to one‘s self, and another to adjoin it.  They who adjoin falsity, if they are in good, reject it when the truth appears to them; but they who appropriate falsity to themselves, retain it and resist the truth itself when it appears.  This then is the reason why it is so often said that what is leavened must not be eaten.

AC 7910. In all your dwellings ye shall eat things unleavened. That this signifies that in the interiors, where good is, truth shall be appropriated, is evident from the signification of ”dwellings,“ as being the things which are of the mind, thus which are of intelligence and wisdom (n. 7719), consequently the interiors, for here are intelligence and wisdom, and good also; and from the signification of ”eating unleavened things,“ as being to appropriate truth to one’s self.  As to appropriation being effected in the interiors, and good being there, be it known that with those who are in the Lord, that is, who are in the life of faith and charity, good dwells in the interiors, and the more interiorly it dwells with them, the purer and the more heavenly the good is; but truth dwells in the exteriors, and the more exteriorly it dwells with them, the more is truth widowed from good.  The reason is that man as to his interiors is in heaven, and as to his inmosts is near the Lord, but as to exteriors he is in the world; and hence it is that the truths which are of faith enter by an external way, but good by an internal way (n. 7756, 7757), also that the appropriation of truth is effected in the interiors where good is.

AC 7911. Verses 21-24.  And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover. And ye shall take a bunch of hyssop, and dip it in, the blood that is in the basin, and ye shall touch the lintel and the two posts with the blood that is in the basin; and no one of you shall go out of the door of his house until the morning.  And Jehovah will pass through to inflict a plague on Egypt; and He shall see the blood upon the lintel, and upon the two posts, and Jehovah will pass over the door, and will not allow the destroyer to come unto your houses to inflict a plague.  And ye shall keep this word for a statute to thee and to thy sons forever.  ”And Moses called all the elders of Israel,“ signifies the enlightenment of the understanding of those who are of the spiritual church by means of the influx and presence of truth Divine; ”and said unto them,“ signifies perception; ”Draw ye forth,“ signifies that they should compel themselves; ”and take you an animal of the flock,“ signifies to receive the good of innocence; ”according to your families,“ signifies according to the good of each truth; ”and kill ye the passover,“ signifies preparation for the presence of the Lord and consequent liberation; ”and ye shall take a bunch of hyssop,“ signifies an external means by which there is purification; ”and dip it in the blood,“ signifies the holy truth which is of the blood of innocence; ”that is in the basin,“ signifies that is in the good of the natural; ”and ye shall touch the lintel and the two posts,“ signifies the goods and truths of the natural; ”with the blood that is in the basin,“ signifies the holy truth which is of the good of innocence in the natural; ”and no one of you shall go out of the door of his house,“ signifies that they shall abide steadfast in good, which must not be regarded from truth; ”until the morning,“ signifies even to a state of enlightenment; ”and Jehovah will pass through,“ signifies the presence of the Divine; ”to inflict a plague on Egypt,“ signifies whence comes damnation to those of the church who have been in faith separate from charity; ”and He will see the blood upon the lintel, and on the two posts,“ signifies a noticing of the holy truth which is of the good of innocence in the natural; ”and Jehovah will pass over the door,“ signifies that damnation will flee from thence; ”and will not allow the destroyer to come unto your houses,“ signifies that falsity and evil which are from the hells shall in no wise come near the will; ”to inflict a plague,“ signifies the damnation which they bring on themselves; ”and ye shall keep this word for a statute to thee and to thy sons forever,“ signifies that hereafter all this shall be according to Divine order for those who are of the spiritual church.

AC 7912. And Moses called all the elders of Israel.  That this signifies the enlightenment of the understanding of those who are of the spiritual church by the influx and presence of truth Divine, is evident from the signification of ”calling,“ when said of truth Divine, as being influx and presence (n. 6177, 6840, 7390, 7451, 7721); from the representation of Moses, as being the law Divine, thus the Word and truth Divine (n. 2135a, 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382); from the signification of ”elders,“ as being the chief things of wisdom and intelligence which are in agreement with truth and good (n. 6524, 6525, 6890), ”to call“ which, or to present them to view, denotes to enlighten the understanding; and from the representation of Israel as being the spiritual church (n. 4286, 6426, 6637). From all this it is evident that by ”Moses called all the elders of Israel“ is signified the enlightenment of the understanding of those who are of the spiritual church by means of the influx and presence of truth Divine.

AC 7913. And said unto them.  That this signifies perception, is evident from the signification of ”saying,“ in the historicals of the Word, as being perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509, 5687, 5743, 5877, 6251).

AC 7914. Draw ye forth. That this signifies that they should compel themselves, is evident from the signification of ”drawing  forth,“ when said of the good of innocence which they who are of the spiritual church were to receive from the Lord, as being to compel themselves.  For the good of innocence, which is the good of love to the Lord, is not received by the man of the spiritual church unless he compels himself; because it can with difficulty be believed by him that the Lord is the only God, and also that His Human is Divine; and therefore as he is not in faith, neither can be in love to Him, consequently not in the good of innocence, unless he compels himself. Man ought to compel himself, and when he compels himself it is from freedom, but not when he is compelled, (n. 1937, 1947). This is signified by ”drawing forth,“ namely the paschal animal.  That to draw it forth involves some secret thing which does not appear in the sense of the letter, is manifest.

AC 7915. And take you an animal of the flock.   That this signifies to receive the good of innocence, is evident from the signification of the ”paschal lamb,“ which here is ”an animal of the flock,“ as being the good of innocence (n. 3519, 3994, 7840).

AC 7916. According to your families.  That this signifies according to the good of each truth, is evident from the signification of ”families,“ when said of the sons of Israel, by whom is represented the spiritual church, as being the goods of truth; for the goods of that church are called ”goods of truth.“  ”Families“ have this signification because in the internal sense none but spiritual things are meant, that is, those which are of heaven and the church, thus which are of faith and charity; and therefore in this sense ”families“ denote the things which descend from good through truth, and are the goods of truth.

AC 7917. And kill the passover.  That this signifies preparation for the presence of the Lord and consequent liberation, is evident from the signification of ”killing,“ as being preparation (n. 7843); and from the signification of ”the passover,“ as being the presence of the Lord, and the liberation of those who are of the spiritual church.

AC 7918. And ye shall take a bunch of hyssop.  That this signifies an external means by which there is purification, is evident from the signification of ”hyssop,“ as being external truth, which is a means of purification.  It is said that they should ”take a bunch of hyssop,“ because ”a bunch“ is predicated of truths and their arrangement (n. 5530, 5881, 7408).  That ”hyssop“ denotes external truth as a means of purification, is because all spiritual purification is effected by means of truths.  For the earthly and worldly loves from which man is to be purified, are not recognized except by means of truths, and when these are insinuated by the Lord, there is also insinuated at the same time horror for these loves as for things unclean and damnable, the effect of which is that when anything of the kind flows into the thought, this feeling of horror returns, and consequently aversion for such things. Thus man is purified by truths as by an external means.  It was on this account ordered that circumcision should be performed by means of knives or lancets of flint. ”Lancets“ or ”knives of flint“ denote the truths of faith whereby purification is effected, (n. 2799, 7044); and ”circumcision“ denotes purification from filthy loves, (n. 2039, 2632, 3412, 3413, 4462, 7045).

[2] As ”hyssop“ has this signification, it was therefore employed in cleansings, which in the internal sense signified purifications from falsities and evils, as in the cleansing of the leprosy, in Moses:--

The priest shall take for the leper that is to be cleansed two living clean birds, and cedar wood, and scarlet and hyssop, and shall dip them in the blood of the bird that was killed, and he shall sprinkle upon him that is to be cleansed (Lev. 14:4-7);

and in like manner ”in the cleansing of a house, if the leprosy be in it“ (Lev. 14:49-51).  For preparing the water of separation by which cleansings were wrought, cedar wood and hyssop were also employed (Num. 19:6, 18); by ”cedar wood“ was signified internal spiritual truth, and by ”hyssop“ external; thus by ”cedar“ an interior means of purification, by ”hyssop“ an exterior one.  That ”hyssop“ denotes a means of purification is very manifest in David:--

Thou shalt purge me with hyssop, and I shall become clean; Thou shalt wash me, and I shall be whiter than snow (Ps. 51:7)

where ”to be purged with hyssop and made clean“ denotes external purification; ”to be washed and made whiter than snow,“ internal purification; ”snow“ and ”whiteness“ are predicated of truth (n. 3301, 3993, 4007, 5319).  That ”hyssop“ denotes lowest truth, and ”cedar“ highest truth, is plain from these words in the first book of Kings:--

Solomon spake of woods, from the cedar which is in Lebanon even unto the hyssop that goeth out of the wall (1 Kings 4:33);

where ”cedar“ denotes internal truth which is of intelligence; and ”hyssop,“ external truth which is of intelligence.

AC 7919. And dip it in the blood.  That this signifies the holy truth which is of the good of innocence, is evident from the signification of ”blood,“ here the blood of a lamb, as being the holy truth of the good of innocence (n. 7846, 7877). What the truth of the good of innocence is, (n. 7877).

AC 7920. That is in the basin.  That this signifies which is in the good of the natural, is evident from the signification of a ”basin,“ as being the good of the natural.  For by vessels in general are signified the memory-knowledges which are of the natural (n. 3068), for the reason that they are the receptacles of the influx of good and truth.  And as by vessels are signified memory-knowledges, the natural is also signified, for memory-knowledges are of the natural, and the natural is the common receptacle.  But specifically by vessels of wood and of brass were signified the goods of the natural, because ”wood“ denotes good, and so also does ”brass;“ hence it is that a ”basin“ denotes the good of the natural.  Be it known that one thing is meant by ”natural good,“ and another by ”the good of the natural.“ Natural good is that which man has hereditarily; and the good of the natural is that which he had from the Lord by regeneration (n. 7197).

AC 7921. And ye shall touch the lintel and the two posts.  That this signifies the goods and truths of the natural, is evident from the signification of ”the lintel,“ as being the good of the natural; and from the signification of ”the posts,“ as being the truths thereof (n. 7847).

AC 7922. With the blood that is in the basin.  That this signifies the holy truth which is of the good of innocence in the natural, is evident from the signification of ”the blood,“ namely, of the lamb, as being the holy truth which is of the good of innocence (n. 7919); and from the signification of a ” basin,“ as being the natural (n. 7920). 

AC 7923. And no one of you shall go out of the door of his house.  That this signifies that they shall abide steadfast in good, which must not be regarded from truth, is evident from the signification of ”not going out,“ as being to abide steadfast; and from the signification of ”house,“ as being good (n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848).  From this it is evident that by ”no one of you shall go out of the door of his house“ is signified that they shall abide steadfast in good. The reason why it signified that good must not be regarded from truth, is because to ”abide in the house“ denotes to abide in good; but to ”go out of the door of the house“ denotes to go from good to truth; for good is within, but truth without (n. 7910). What it is to look from good to truths, (n. 5895, 5897, 7857). From truth to look to good is to look from what is external to what is internal but from good to look to truth is to look from what is internal to what is external; for, as just said, good is interior, and truth exterior.  From good to look to truth is according to order, for all Divine influx is through interiors to exteriors; whereas from truth to look to good is not according to order; and therefore when a man is being regenerated, the order is inverted, and good or charity is regarded in the first place, and truth or faith in the second.

AC 7924. Until the morning. That this signifies even to a state of enlightenment, is evident from the signification of ”morning,“ as being a state of enlightenment (n. 3458, 3723, 5740, 7860).

AC 7925. And Jehovah will pass through.  That this signifies the presence of the Divine, is evident from the signification of ”to pass through,“ namely, through the land of Egypt, when said of Jehovah, as being the presence of the Divine (n. 7869).

AC 7926. To inflict a plague on Egypt.  That this signifies whence comes damnation to those of the church who have been in faith separate from charity, is evident from the signification of ”plague,“ which here is the death of the firstborn, as being the damnation of those of the church who are in faith separate from charity (n. 7766, 7778).  For by ”Egypt“ or ”the Egyptians“ are signified those who have been in the memory-knowledge of such things as are of the church, but who have separated life from doctrine, that is, charity from faith.  Moreover, the Egyptians were of this character, for they had a memory-knowledge of the things which were of the church of that time, which church was representative.  They were acquainted with the representations of spiritual things in natural, which then constituted the rituals of the church; consequently they were acquainted with correspondences, as can be plainly seen froth their hieroglyphics, which were images of natural things that represented spiritual things; consequently by ”the Egyptians“ are also signified those who are in the memory-knowledge of the things of faith, but in a life of evil.  Such in the other life are vastated as to all things of faith, or as to all things of the church, and finally are damned, which damnation is what in the internal sense is meant by the death of the firstborn in Egypt.

[2] As it is said that ”Jehovah will pass through to inflict a plague on Egypt,“ and thereby is signified the presence of the Divine, whence comes the damnation of those of the church who are in faith separate from charity, it must be told how this is.  Jehovah or the Lord does not render Himself present with those who are in hell in order to bring damnation, and act it is His presence that causes it.  For the hells continually desire to infest the good, and also continually strive to ascend into heaven and disturb those who are there, but they cannot force their way higher than to those who are in the lowest limits of heaven; for there is in them a spirit of enmity which continually breathes hostility and violence.  But the Lord constantly provides that they who are in the uttermost borders of heaven may be kept in safety and quiet; this is effected by His presence among them.  Accordingly, when the internals introduce themselves where the Lord is present, that is, into His presence, they cast themselves into the evils of vastation, and finally into damnation; for the presence of the Lord into which they rush occasions such effects, as has already been shown in various places.  From this it is evident that the Lord does not render Himself present among them in order to bring on them the evils of punishment, but that they cast themselves into them.  From all this it is evident that nothing but good comes from the Lord, and that all evil is from those who are in evil, thus that the evil bring themselves into vastations, damnation, and hell. In the same way it can be seen how it is to be understood that ”Jehovah will pass through to inflict a plague on Egypt.“

AC 7927. And he will see the blood upon the lintel, and on the two posts. That this signifies a noticing of the holy truth which is of the good of innocence in the natural, is evident from the signification of ”to see,“ as being to understand and perceive (n. 2150, 2325, 2807, 3764, 4405-4421, 4567, 4723, 5400); from the signification of ”the blood,“ as being holy truth of the good of innocence, as above (n. 7919); and from the signification of ”the lintel and the two posts,“ as being the goods and truths of the natural (n. 7847).

AC 7928. And Jehovah will pass over the door.  That this signifies that damnation will flee from thence, is evident from what was said above (n. 7878), where similar words occur.

AC 7929. And will not allow the destroyer to come unto your houses.  That this signifies that falsity and evil which are from the hells shall in no wise come near the will, is evident from the signification of ”he will not allow,“ as being that it shall not come near; from the signification of ”the destroyer,“ as being hell (n. 7879), thus the falsity and evil which are from the hells, for the hells are from falsity and evil; and from the signification of ”houses,“ as being those things which are of the will (n. 710, 7848).  For by ”house“ is signified man, consequently also his mind, because man is man from the fact that he understands truth and wills good, which are of the mind; and as man is man chiefly from that part of the mind which is called the will, therefore also by ”house“ is signified the will; but which of these is signified appears from the series of things in the internal sense.

AC 7930. To inflict a plague.  That this signifies the damnation which they bring on themselves, is evident from the signification of ”a plague,“ as being in this instance the damnation of those of the church who have been in faith separate from charity (n. 7879, 7926).  That the evil bring damnation upon themselves, see just above (n. 7926).

AC 7931. And ye shall keep this word for a statute to thee and to thy sons forever.  That this signifies that hereafter all this shall be according to Divine order for those who are of the spiritual church, is evident from the signification of ”keeping this word forever,“ as being that all this was to be observed hereafter; from the signification of ”for a statute,“ as being according to order (n. 7884); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).  By ”order“ is meant that order which has been in heaven from the time when the Lord from His Divine Human began to dispose all things in heaven and on earth, which was immediately after the resurrection (Matt. 28:18). According to this order, they who were of the spiritual church could then be raised into heaven and enjoy eternal blessedness; but not according to the previous order.  For previously the Lord disposed all things through heaven; but afterward through His Human which He glorified and made Divine in the world, by which there was such an accession of strength that those were raised into heaven who before could not be raised; and also that the evil receded on all sides, and were shut up in their hells.  This is the order which is meant.

AC 7932. Verses 25-28.  And it shall be that when ye shall come unto the land which Jehovah will give you, as He hath spoken, that ye shall keep this service.  And it shall be, when your sons shall say unto you, What is this service to you? that ye shall say, This is the sacrifice of the passover to Jehovah, in that He passed over the houses of the sons of Israel in Egypt, when He inflicted a plague on Egypt, and liberated our houses.  And the people bent itself, and bowed itself. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they.  ”And it shall be that when ye shall come unto the land which Jehovah will give you,“ signifies to heaven which they shall have from the Lord; ”as He hath spoken,“ signifies according to the promise in the Word; ”that ye shall keep this service,“ signifies worship on account of liberation; ”and it shall be, when your sons shall say unto you,“ signifies the interior perception of truth, which perception is of conscience; ”What is this service to you?“ signifies when they are in worship; ”that ye shall say,“ signifies thought; ”This is the sacrifice of the passover to Jehovah,“ signifies the worship of the Lord on account of liberation; ”in that He passed over the houses of the sons of Israel,“ signifies that damnation fled away from the goods in which they were held by the Lord; ”in Egypt,“ signifies when in the vicinity of the evil; ”when He inflicted a plague on Egypt,“ signifies when they of the church were damned who had been in faith separate from charity; ”and liberated our houses,“ signifies that still nothing damnable came to them, because they were in good from the Lord; ”and the people bent itself, and bowed itself,“ signifies humiliation of the mouth and of the heart; ”and the sons of Israel went and they did as Jehovah commanded Moses and Aaron,“ signifies that they who were of the spiritual church obeyed truth Divine; ”so did they,“ signifies performance from the will.

AC 7932a And it shall be that when ye shall come unto the land which Jehovah will give you. That this signifies to heaven which they shall have from the Lord, is evident from the signification of ”the land,“ here the land of Canaan to which they were to come, as being the Lord‘s kingdom, thus heaven (n. 1607, 1866, 3038, 3481, 3705, 4116, 4240, 4447, 5757).  For the sons of Israel represented those who were of the spiritual church and were in the world before the Lord’s coming, and could not be saved except by the Lord, and therefore had been preserved and detained in the lower earth, where meanwhile they had been infested by the hells which were round about. When therefore the Lord came into the world, and made the Human in Himself Divine, then when He rose again, He liberated those who had been preserved and detained, and after they had undergone temptations He raised them into heaven. These are the things which are contained in the internal sense In the second book of Moses, which is Exodus: by the Egyptians are signified those who had infested; by the bringing forth thence is signified liberation; by the life of forty years in the wilderness are signified temptations; and by the introduction into the land of Canaan is signified being raised into heaven (n. 6854, 6914, 7091, 7828). For all this it is evident that by ”when ye shall come unto the land“ is signified to heaven which they shall have from the Lord.

AC 7933. As He hath spoken.  That this signifies according to the promise in the Word, is evident from the signification of ”speaking,“ when said by the Lord about heaven, to which those were to come who were of the spiritual church, as being the promise in the Word.  For the internal sense of the Word, both in the books of Moses and in the Prophets, treats of the liberation of those who before the Lord‘s coming had been detained in the lower earth and infested by the evil, and their elevation into heaven; and they are there meant by ”the sons of Israel.“ This promise is what is here signified by the words ”as Jehovah hath spoken.“

[2] The Lord’s saying in various places that in Him are to be consummated and have been consummated all things contained in the Scriptures, involves what is contained in the internal sense of the Word, for this treats of the Lord‘s kingdom only, and in the supreme sense, of the Lord Himself, as in the following passages:--

Jesus said to the disciples, These are the words which I spake unto you while I was yet with you, that all things must needs be fulfilled which have been written in the law of Moses, and in the Prophets, and in the Psalms, concerning Me. Then opened He their mind that they might understand the Scriptures (Luke 24:44, 45).

Behold we go up to Jerusalem, where all things shall be accomplished that have been written by the prophets concerning the Son of man (Luke 18:31).

Think ye not that I came to destroy the law and the prophets:  I came not to destroy, but to fulfill. Verily I say to you, Till heaven and earth pass away, one jot or one little horn shall in no wise pass away in the law, till all things be done (Matt. 5:17, 18).

[3] These things, and what the Lord says elsewhere about the fulfilling of the Law or the Scripture, involve in the internal sense, as said, those things which had been foretold about Him.  In this sense, each and all things, down to every jot, or to every least point, treat of the Lord; and therefore it is said that ”one jot or one little horn shall in no wise pass away in the law till all things be done.“ And in Luke:--

It is easier for heaven and earth to pass than for one point of the law to fail (Luke 16:17).

He who does not know that all the details, down to the least of all, in the internal sense treat of the Lord and of His kingdom, and that from this the Word is most holy, cannot possibly comprehend what this means: that ”not one point shall fail nor one jot or little horn pass away,“ and that ”it is easier for heaven and earth to pass.“ For those things which stand forth in the external sense do not seem of such great moment; but the internal text contains so much that not even a syllable could be omitted without an interruption of the series.

AC 7934. That ye shall keep this service.  That this signifies worship on account of liberation, is evident from the signification of ”to keep,“ as being that it ought to be observed (n. 7931); and from the signification of ”serving“ or ”service,“ as being the worship of the Lord.

AC 7935. And it shall be, when your sons shall say unto you. That this signifies the interior perception of truth, which perception is of conscience, is evident from the signification of ”to say,“ as being perception (n. 7913); and from the signification of ”sons,“ as being truths (n. 489, 491, 533, 1147, 2623, 3373, 4257).  That it denotes the interior perception which is of conscience, is because the subject here treated of is the state hereafter or future of those who are of the spiritual church and are liberated by the Lord, in that this truth must remain fixed in their minds: that their salvation ought to be accepted as solely from the Lord.  The perception of this truth is of conscience; for they who are of the spiritual church have not perception as have those who are of the celestial church, but in place of it they have conscience.  Conscience with them is born and formed from the truths of the church wherein they have been born, which truths have been received by them in childhood and afterward, and have been confirmed by life, and in this way have become matters of faith.  To act according to these truths is to act according to conscience, and to act contrary to them is to act contrary to conscience.  They are fixed in the interior memory as if written there, and at last are so to speak things that have been impressed in infancy, which afterward appear quite familiar and as it were innate, just as do the speech, thoughts, recollections, various reflections, and, in external matters, the gait, gestures, countenance and other things into which one is not born, but is introduced by habits.  When the truths of faith also have been impressed in this way, which takes place in the interior man, then they in like manner become familiar, and at last, being as it were innate, impel the man to think, to will, and to act according to them. This part of the life is called conscience, and is the life of the spiritual man, which is to be valued in proportion as the truths from which he thinks are genuine truths of faith, and as the goods from which he acts are genuine goods of charity.  From the series in what follows it is also evident that by the above words is signified the interior perception which is of conscience.

AC 7936. What is this service to you?  That this signifies when they are in worship, namely, that then there is the perception which is of conscience, is evident from the signification of ”service,“ as being worship (n. 7934).

AC 7937. That ye shall say.  That this signifies thought, is evident from the signification of ”to say,“ as being thought (n. 3395, 7094).  That ”to say“ here denotes thought, is because by ”to say“ just above (n. 7935) was signified the perception which is of conscience; and here it is the answer, which with regard to the perception which is of conscience, is thought.

AC 7938. This is the sacrifice of the passover to Jehovah.  That this signifies the worship of the Lord on account of liberation, is evident from the signification of ”sacrifice,“ as being worship (n. 922, 6905); and from the signification of ”the passover,“ as being the presence of the Lord and the liberation of those who are of the spiritual church (n. 7093, 7867).

AC 7939. In that He passed over the houses of the sons of Israel.  That this signifies that damnation fled away from the goods in which they were held by the Lord, is evident from the signification of ”Jehovah shall pass over,“ as being that damnation shall flee thence (n. 7878, 7928); from the signification of ”houses,“ as being goods (n. 3652, 3720, 4982, 7833-7835); and from the representation of Israel, as being those who are of the spiritual church.  It is said that they were held in goods by the Lord, because when they passed through the places of damnation or the hells, which was done when they were liberated, they were then held in good by the Lord.  To this end they were prepared, the process of which preparation is described by the statutes concerning the blood, and the paschal lamb, and the eating thereof (verses 3-11, 15-20, 22, 43-48).  That when they were liberated they passed through places of damnation, or the hells, will be seen in what follows.

AC 7940. In Egypt.  That this signifies when in the vicinity of the evil, is evident from the signification of ”the Egyptians,“ as being the evil who had infested those who were of the spiritual church; consequently by ”Egypt“ is signified the state or place where they were.  That they were in their vicinity is plain, because they were in the land of Goshen. To know how the case herein is, see what was said above (n. 7932a).

AC 7941. When He inflicted a plague on Egypt.  That this signifies when those of the church were damned who had been in faith separate from charity, is evident from the signification of ”inflicting a plague on Egypt,“ as being the damnation of those who had been in faith separate from charity (n. 7766, 7778, 7926).

AC 7942. And liberated our houses.  That this signifies that still nothing damnable came to them, because they were in goods from the Lord, is evident from what was unfolded above (n. 7939).

AC 7943. And the people bent itself and bowed itself.  That this signifies humiliation of the mouth and of the heart, is evident from the signification of ”bending,“ as being exterior humiliation, thus of the mouth; and from the signification of ”bowing,“ as being interior humiliation, thus of the heart (n. 5682, 7068).

AC 7944. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron.  That this signifies that they who are of the spiritual church will obey truth Divine, is evident from the signification of ”going and doing,“ as being to obey; from the representation of the sons of Israel, as being those who are of the spiritual church; and from the representation of Moses and Aaron, as being truth Divine; Moses internal truth, and Aaron external (n. 7089, 7382).

AC 7945. So did they.  That this signifies performance from the will, is evident from the fact that it is said a second time ”they did,“ and that the first time it signifies performance from the understanding, and this second time from the will. For it is common in the Word for a thing to be seemingly repeated; but the first mention relates to the truth which is of the understanding, and the second to the good which is of the will. The reason is that in every detail of the Word there is the heavenly marriage, which is that of good and truth (n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 6179, 6343); and, in the supreme sense, the Divine marriage, which is that of the Divine good in the Lord and of the Divine truth proceeding from Him (n. 3004, 5502, 6179). From this also it can be seen that the Word is most holy.

AC 7946. Verses 29-34. And it came to pass at midnight, that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the captive that was in the house of the pit, and all the firstborn of beast. And Pharaoh rose up in that night, and all his servants, and all the Egyptians; and there was a great cry in Egypt; because there was not a house where there was not one dead. And he called Moses and Aaron in the night, and said, Raise up, go ye out from the midst of my people, both ye and the sons of Israel; and go, serve Jehovah, according to your speaking. Also your flocks, also your herds, take ye, as ye spake, and go, and bless me also. And Egypt was strong upon the people, hastening to send them out of the land; for they said, We be all dead. And the people carried their dough before it was leavened, their kneadingtroughs bound up in their clothes upon their shoulder.  ”And it came to pass at midnight,“ signifies a state of mere falsity from evil; ”that Jehovah smote all the firstborn in the land of Egypt,“ signifies the damnation of faith separate from charity; ”from the firstborn of Pharaoh about to sit upon his throne,“ signifies the falsified truths of faith which are in the first place; ”even unto the firstborn of the captive that was in the house of the pit,“ signifies the falsified truths of faith which are in the last place; ”and all the firstborn of beast,“ signifies the adulterated good of faith; ”and Pharaoh rose up in that night, and all his servants, and all the Egyptians,“ signifies that all and each of the damned, when they were let into mere falsity from evil, felt aversion and fear for those who were of the spiritual church; ”and there was a great cry in Egypt,“ signifies interior lamentation; ”because there was not a house where there was not one dead,“ signifies because there was no one who was not damned; ”and he called Moses and Aaron in the night,“ signifies the afflux of truth from the Divine in that state; ”and said, Rise up, go ye out from the midst of my people,“ signifies that they should depart from them; ”both ye and the sons of Israel,“ signifies with their truth from the Divine, and with the truth through which is good, and with the truth which is from good; ”and go, serve Jehovah,“ signifies that they should worship the Lord; ”according to your speaking,“ signifies according to the will; ”also your flocks, also your herds, take ye,“ signifies the goods of charity, interior and exterior; ”as ye spake,“ signifies according to the will; ”and go,“ signifies that they should depart altogether; ”and bless me also,“ signifies that they should intercede; ”and Egypt was strong upon the people, hastening to send them out of the land,“ signifies that from aversion and fear they were urgent that they should depart; ” for they said, We be all dead,“ signifies thus hell for them; ”and the people carried their dough before it was leavened,“ signifies the first state of truth from good in which there is nothing of falsity; ”their kneadingtroughs bound up in their clothes,“ signifies the delights of the affections, which delights adhere to truths; ”upon their shoulder,“ signifies according to all ability.

AC 7947. And it came to pass at midnight.  That this signifies a state of mere falsity from evil, is evident from the signification of ”midnight,“ as being total devastation (n. 7776), that is, the privation of all good and truth, whence there was a state of mere falsity from evil (n. 2353, 6000, 7870).

AC 7948. That Jehovah smote all the firstborn in the land of Egypt.  That this signifies the damnation of faith separate from charity, is evident from the signification of ”smiting,“ as being damnation (n. 7871); and from the signification of ”the firstborn in the land of Egypt,“ as being faith separate from charity (n. 7039, 7766, 7778).

AC 7949. From the firstborn of Pharaoh about to sit upon his throne.  That this signifies the falsified truths of faith which are in the first place, is evident from what was unfolded above (n. 7779), where similar words occur.

AC 7950. Unto the firstborn of the captive that was in the house of the pit.  That this signifies the falsified truths of faith which are in the last place, is evident from the signification of ”the firstborn in the land of Egypt,“ as being faith separate from charity (n. 7948), thus also the falsified truth of faith; and from the signification” of “the captive that was in the house of the pit,” as being those who are in the last place, for the captive is contrasted with “the firstborn of Pharaoh about to sit upon the throne,” whereby is signified the falsified truth of faith which is in the first place (n. 7779, 7949). In the proximate spiritual sense, by “the captive in the house of the pit,” is meant one who is in the bodily sensuous, thus in mere thick darkness concerning truths and goods, because not even in the faculty of perceiving, as are they who are in the interior sensuous; hence it is that they are signified who are in the last place.

[2] That “the firstborn in the land of Egypt” denotes the falsified truth of faith, is because “the firstborn of Egypt” denotes faith separate from charity (n. 7948). They who are in this faith are in mere darkness and thick darkness with respect to the truths of faith; for they cannot be in any light, thus not in any perception of what truth is, and whether it is truth. For all spiritual light comes through good from the Lord, thus through charity, for the good of charity is like a flame from which is light; for good is of love, and love is spiritual fire, from which comes enlightenment. He who believes that they who are in evil can also be in enlightenment in respect to the truths of faith, is very much mistaken. They can be in a state of confirmation, that is, they may be able to confirm the doctrinal things of their church, and this sometimes with skill and ingenuity; but they cannot see whether what they confirm is true or not. Falsity also can be confirmed even so as to appear like truth; and it is not the part of a wise man to confirm, but to see whether the thing is so, (n. 4741, 5033, 6865, 7012, 7680).

[3] He therefore who is in evil as to life is in the falsity of his evil, and does not believe the truth, however well he knows it. He sometimes supposes that he believes, but he is mistaken.  That he does not believe will be granted him to know in the other life, when his perceiving is reduced into agreement with his willing. Then he will disown, hold in aversion, and reject the truth, and will acknowledge as truth that which is contrary, that is, falsity.  Hence then it is that they who are in faith separate from charity cannot do otherwise than falsify the truths of faith.

AC 7951. And all the firstborn of beast, signifies the adulterated good of faith (n. 7781).

AC 7952. And Pharaoh rose up in that night, and all his servants, and all the Egyptians.  That this signifies that all and each of the damned, when they were let into mere falsity derived from evil, felt aversion and fear for those who were of the spiritual church, is evident from the signification of “night,” as being a state of mere falsity from evil (n. 7947), and hence damnation; for whether you say a state of mere falsity from evil, or damnation, it is the same, because they who are in this state are damned; and from the signification of “Pharaoh,” of “his servants,” and of “all the Egyptians,” as being all and each one.  That it is also signified that they felt aversion and fear for those who were of the spiritual church, is plain from what follows; for Pharaoh called Moses and Aaron, and said that they should “go away from the midst of his people;” and the Egyptians drove them out (verse 39).

AC 7953. And there was a great cry in Egypt, signifies interior lamentation, as above, (n. 7782), where the same words occur.

AC 7954. Because there was not a house where there was not one dead.  That this signifies because there was no one who was not damned, is evident from the signification of “there was not a house,” as being that there was no one there; and from the signification of “dead,” as being damned (n. 5407, 6119, 7494, 7871).

AC 7955. And he called Moses and Aaron in the night.  That this signifies the afflux of truth from the Divine in that state, is evident from the signification of “he called,” as being presence and influx (n. 6177, 6840, 7390, 7451, 7721), here afflux, because it is said of those who were in a state of damnation, that is, who were in a state of mere falsity from evil, and who cannot receive any influx of truth and good interiorly, but only exteriorly, and this is afflux; and from the representation of Moses and Aaron, as being truth from the Divine (n. 6771, 6827); it is said “truth from the Divine,” not “truth Divine,” because it is spoken of with respect to those who are in damnation; and from the signification of “in the night,” as being a state of damnation (n. 7851, 7870).

AC 7956. And said, Rise up, go ye out from the midst of my people.  That this signifies that they should depart, is evident without explication.

AC 7957. Both ye and the sons of Israel.  That this signifies with that truth from the Divine, and with the truth through which is good, and with the truth which is from good, is evident from the representation of Moses, as being truth from the Divine (n. 7955); and from the representation of the sons of Israel, as being those who are of the spiritual church, thus those who are in truth through which is good, and in truth which is from good. For the spiritual church is distinguished from the celestial church in this, that through truth which is of faith it is introduced into the good which is of charity, thus that it has truth for its essential. The initiation is effected through truth, for through truth they are instructed what must be done, and when they do this truth, it is called good.  From this good, when they have been initiated, they afterward see truths, according to which they again act.  From this it is evident that whether you say “those who are of the spiritual church,” or “those who are in truth through which is good, and in truth which is from good,” it is the same.

AC 7958. And go, serve Jehovah.  That this signifies that they should worship the Lord, is evident from the signification of “serving,” as being to worship. By “Jehovah,” where mentioned in the Word, is meant the Lord, (n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905).

AC 7959. According to your speaking.  That this signifies according to the will, is evident from the signification of “to say,” as being the will (n. 2626).

AC 7960. Also your flocks, also your herds, take ye.  That this signifies the goods of charity, interior and exterior, is evident from the signification of “flocks,” as being the interior goods of charity; and from the signification of “herds,” as being the exterior goods of charity (n. 2566, 5913, 6048).

AC 7961. As ye spake, signifies according to the will (n. 7959).

AC 7962. And go.  That this signifies that they should depart altogether, is evident from the signification of “going,” or “going away,” as being to depart; and because it is said a second time, it signifies that they should depart altogether.

AC 7963. And also bless me.  That this signifies that they should intercede, is evident from the signification of “to bless,” as being to intercede, for “to bless” here signifies that they should supplicate for him; that to supplicate for Pharaoh denotes to intercede, see (n. 7396, 7462).

AC 7964. And Egypt was strong upon the people, hastening to send them out of the land.  That this signifies that from aversion and fear they were urgent that they should depart, is evident from the signification of “to be strong upon the people, hastening to send them away,” as being to be urgent that they should depart. That this was from aversion and fear, is evident; for they who are in mere falsity from evil are so averse to those who are in truth from good that they cannot endure even their presence From this it is that they who are in evil cast themselves deep down into hell according to the nature and degree of their evil, in order that they may be far from good; and this not only from aversion, but also from fear, because in the presence of good they are tormented

AC 7965. For they said, we be all dead.  That this signifies thus hell for them, is evident from the signification of “to die,” as being hell. “Death” in the spiritual sense denotes hell, (n. 5407, 6119).

AC 7966. And the people carried their dough before it was leavened.  That this signifies the first state of truth from good, in which there is nothing of falsity, is evident from the signification of “dough,” as being truth from good. For by “meal” and “fine flour” is signified truth; by the “dough” which is made therefrom, the good of truth; and by the “bread” which is made from the dough is signified the good of love; and when by “bread” is signified the good of love, by the other things, namely, by the “dough” and the “flour,” are signified in their order goods and truths, that “bread” denotes the good of love, see (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915); and from the signification of “before it was leavened,” as being in which there was nothing of falsity. “Leaven” denotes falsity (n. 7906).

[2] That this is the first state, namely, when they are liberated, is plain, because it is said that “the people carried their dough,” that is, when they departed.  But the second state is described in (verse 39), by “they baked the dough which they brought forth out of Egypt into unleavened cakes, for it was not leavened,” by which is signified that from the truth of good was again produced good in which there was nothing of falsity. These are the two states in which they who are of the spiritual church, when in good, are kept by the Lord-be first, that from the good which is of the will they see and think truth; the second, that from this marriage of good and truth they produce truths, which by willing them and doing them, again become goods, and so on continually.  Such are the productions and derivations of truth with those who are of the spiritual church.  In the spiritual world this is presented representatively as a tree with leaves and fruits; the leaves there are truths; the fruits are the goods of truth; the seeds are the goods themselves, from which are the rest.

AC 7967. Their kneadingtroughs bound up in their clothes. That this signifies the delights of the affections, which delights adhere to the truths, is evident from the signification of “kneadingtroughs,” as being the delights of the affections (n. 7356); from the signification of “to be bound up,” as being to adhere; and from the signification of “clothes,” as being truths (n. 1073, 2576, 4545, 4763, 5248, 5319, 5954, 6914, 6918). What the delights of the affections that adhere to truths are, must be told. All the truths that enter with man have been conjoined with some delight, for truths without delight are not of anyone’s life.  From the delights that are conjoined with truths it is known how the case is in respect to the truths with a man: if they are delights of evil affections, then it is ill; but if they are delights of good affections, it is well.  For the angels who are with man flow in continually with good affections, and then call forth the truths which have been conjoined with them; in like manner on the other hand, if the truths have not been conjoined with good affections, then the angels labor in vain to call forth what is of faith and charity. From all this it can be seen what is meant by the delights of the affections that adhere to truths, which is signified by the “kneadingtroughs being bound up in their clothes.”

AC 7968. Upon their shoulder.  That this signifies according to all ability, is evident from the signification of the “shoulder,” as being all power (n. 1085, 4931-4937).

AC 7969. Verses 35, 36.  And the sons of Israel did according to the Word of Moses; and they asked of the Egyptians vessels of silver, and vessels of gold, and garments. And Jehovah gave the people favor in the eyes of the Egyptians, and they lent to them; and they spoiled the Egyptians.  “And the sons of Israel did according to the word of Moses,” signifies that they obeyed truth Divine; “and they asked of the Egyptians vessels of silver, and vessels of gold, and garments,” signifies that the memory-knowledges of truth and good taken from the evil who had been of the church were to be bestowed upon the good who were from thence; “and Jehovah gave the people favor in the eyes of the Egyptians,” signifies the fear of those who are damned on account of those who are of the spiritual church; “and they lent to them,” signifies that they were transferred; “and they spoiled the Egyptians,” signifies that they who were in damnation were altogether devastated of such things.

AC 7970. It is needless to unfold these things in detail, because they have already been unfolded twice, namely, in (Exod. 3:21, 22), (n. 6914-6920), and in (Exod. 11:2, 3), (n. 7768-7773).

AC 7971. Verses 37-39.  And the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides babe. And a great mixed multitude also went up with them and flock, and herd, a very great acquisition. And they baked the dough which they brought forth out of Egypt into unleavened cakes, for it had not been leavened, because they were driven out of Egypt, and could not tarry, and moreover they had not prepared for themselves any provision for the journey. “And the sons of Israel journeyed from Rameses to Succoth,” signifies the first state of departure and its quality; “about six hundred thousand on foot that were men,” signifies all things of the truth and good of faith in one complex; “besides babe,” signifies the good of innocence; “and a great mixed multitude also,” signifies goods and truths which are not genuine; “went up with them,” signifies which are adjoined; “and flock, and herd, a very great acquisition,” signifies the good acquired by means of truth, interior and exterior, in great abundance; “and they baked the dough which they brought forth out of Egypt into unleavened cakes,” signifies that from the truth of good there was again produced good in which was nothing of falsity; “for it had not been leavened,” signifies because in the truth from good there was nothing of falsity; “because they were driven out of Egypt, and could not tarry,” signifies because they were removed from those who were in falsity from evil; “and moreover they had not prepared for themselves any provision for the journey,” signifies that they had with them no other sustenance from truth and good.

AC 7972. And the sons of Israel journeyed from Rameses to Succoth.  That this signifies the first state of departure and its quality, is evident from the signification of “journeying,” as being the order and rules of life (n. 1293, 3335, 4882, 5493, 5605), consequently the journeyings of the sons of Israel as described in Exodus, denote states of life and their changes from first to last. Here therefore by the “journeying from Rameses to Succoth” is signified the first state and its quality; for the names of places, as also of persons, all signify real things and their quality (n. 768, 1224, 1264, 1876, 1888, 3422, 4298, 4310, 4442, 5095, 6516).

AC 7973. About six hundred thousand on foot that were men. That this signifies all things of the truth and good of faith in one complex, is evident from the signification of the number “six hundred thousand,” as being all things of faith in one complex; for this number arises from six and also from twelve, and “twelve” signifies all things of faith and charity (n. 577, 2089, 2129, 2130, 3272, 3858, 3913). It is for this reason that the sons of Jacob were twelve, and that their posterity were distinguished into twelve tribes, and also that twelve disciples were adopted by the Lord, namely, to represent all things of faith and charity. Concerning the tribes (n. 3858, 3862, 3913, 3926, 4060, 6335, 6337, 6640, 7836, 7891); concerning the disciples, (n. 3354, 3488, 3858, 6397).

[2] That here “six hundred thousand” has a similar signification, is because a number greater or less, or multiplied, or divided, involves the like as the simple numbers from which it is derived (n. 5291, 5335, 5708).  This is very clear from the number “twelve,” which has a like signification whether divided into six, or multiplied to seventy-two, or to one hundred and forty-four--that is, twelve times twelve,--or to twelve thousand, or to one hundred and forty-four thousand, as the “one hundred and forty-four thousand” spoken of in John:--

I heard the number of the sealed, a hundred and forty and four thousand, sealed out of every tribe of the sons of Israel, out of each tribe twelve thousand (Rev. 7:4, 5);

here by the “sons of Israel” are not meant the sons of Israel, nor by “tribes” tribes, nor by “number” number, but such things as are in the internal sense, namely, all things of faith and charity, and thus by each tribe specifically one genus or one class, according to what has been unfolded in regard to the contents of the twenty-ninth and thirtieth chapters of Genesis.

[3] In like manner in the same:--

Behold the Lamb standing upon the Mount Zion, and with Him a hundred and forty and four thousand, having the name of His Father written upon their foreheads. They sang a new song before the throne, and no one could learn the song save the hundred and forty and four thousand bought from the earth. These are they who follow the Lamb whithersoever He goeth. These were bought from men, the firstfruits to God and the Lamb (Rev. 14:1, 3, 4).

From this description it is clear that they who are in charity are meant by “the hundred and forty and four thousand,” and it is also clear that this number merely designates state and quality.

[4] For this number designates the like as “twelve,” because it arises from “twelve thousand” and “twelve” multiplied together; in like manner as the lesser number “one hundred and forty-four,” which is twelve times twelve, in the same:--

He measured the wall of the holy Jerusalem, coming down from God out of heaven, a hundred and forty and four cubits, which is the measure of a man, that is, of an angel (Rev. 21:2, 17);

that in the spiritual sense the “wall of the holy Jerusalem” does not mean a wall, but the truth of faith defending the things of the church, (n. 6419); for which reason also it is said that it was “a hundred and forty and four cubits.” That such is the meaning is very clear, for it is said that this measure is “the measure of a man, that is, of an angel,” and by “man” and by “angel” is signified everything of the truth and good of faith.

[5] And the same is evident from the twelve precious stones of which was the foundation of the wall, and from the twelve gates, each of which was a pearl (Rev. 21:19-21), for by “precious stones” are signified the truths of faith which are from the good of charity (n. 643, 3720, 6426), as likewise by a “gate” and also by a “pearl.” From this then it is evident that a lesser and a greater number involve the like as the simple number from which they come.  That all numbers mentioned in the Word signify real things, see (n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175).

[6] From all this it can now be seen that the number “six hundred thousand men” going forth out of Egypt has also such a signification.  That this number signifies such things scarcely anyone can believe, for the reason that it is a matter of history, and everything historical keeps the mind continually in the external sense, and withdraws it from the internal sense.  Nevertheless this number has such a signification, for there is not even a syllable, nor yet one jot or one point in the Word, which is not in itself holy, because it infolds in itself what is holy.  Everyone sees that there is nothing holy in the mere historical fact.

AC 7974. Besides babe.  That this signifies the good of innocence, is evident from the signification of an “infant,” as being the good of innocence (n. 430, 1616, 2126, 2305, 3183, 3494, 4797, 5608).

AC 7975. And a great mixed multitude also.  That this signifies goods and truths which are not genuine, is evident from the signification of “a mixed multitude,” as being goods and truths not genuine; for when by the sons of Israel are represented genuine goods and truths which are of the spiritual church (n. 7957), by “a mixed multitude” accompanying them are signified truths and goods not genuine.  For with those who are of the spiritual church the case is this. They have genuine goods and truths, and they have goods and truths not genuine; for the man of the spiritual church has no perception of good and truth, but acknowledges and believes as good and truth that which the doctrinal things of his church teach.  For this reason he is in very many truths not genuine, consequently also in like goods, for goods have their quality from truths.  That the spiritual are in very many truths not genuine, see (n. 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3240, 3241, 3246, 3833, 4402, 4788, 5113, 6289, 6500, 6639, 6865, 6945, 7233); and that consequently they have truths not pure (n. 6427). But still they are kept by the Lord in goods in the highest degree genuine, which is effected by means of an influx through the interiors (n. 6499), and then the truths and goods not genuine are separated thence and rejected to the sides.  These are the things which are signified by “a very great mixed multitude.”

[2] In like manner by this “multitude” are signified they who are of the church, but not within it, as is the case with the Gentiles who live together in obedience and mutual charity and have not genuine truths, because they have not the Word.  These likewise, and also the truths themselves not genuine, are signified by the “great multitude” in John:--

I heard the number of the sealed, a hundred and forty and four thousand, sealed out of every tribe of Israel; after these things I saw, and behold a great multitude, which no one could number, out of every nation, and tribes, and peoples, and tongues, standing before the throne and before the Lamb, clothed in white robes and palms in their hands (Rev. 7:4, 9).

AC 7976. Went up with them.  That this signifies which was adjoined, is evident from the signification of “going up with them,” when said of goods and truths, as being that they were adjoined; for truths and goods not genuine are indeed separated from the genuine goods and truths with the spiritual man, but are not taken away, remaining adjoined at the side whither they are rejected (n. 7975).  The case is similar with the Lord‘s church among the Gentiles, who have not genuine truths; these also in heaven are adjoined to those who are in genuine truths and goods.

AC 7977. And flock, and herd, a very great acquisition. That this signifies the good acquired by means of truth, interior and exterior, in great abundance, is evident from the signification of “flock,” as being interior good, and from the signification of “herd,” as being exterior good (n. 2566, 5913, 6048, 7960). That it was acquired is signified by “acquisition,” for with those who are of the spiritual church all good is acquired by means of truth, because without the truth which is of faith they do not know what spiritual truth is, nor what spiritual good is.  They are indeed capable of knowing evil truth, also moral truth, and their goods, because they are concordant with things which are in the world, whence also they have a perception of these truths and goods.  But spiritual truth and its good are not concordant with those things which are in the world, and in many cases are even quite at variance with them, and therefore those of the spiritual church have to be instructed about them.  These things have been said to show that with those who are of the spiritual church all good must be acquired by means of truth. That “very great” denotes great abundance, is evident.

AC 7978. And they baked the dough which they brought forth out of Egypt into unleavened cakes.  That this signifies that from the truth of good there was again produced good in which was nothing of falsity, is evident from the signification of “baking,” when said of the truth of good which is signified by “dough,” as being to produce; from the signification of “dough,” as being the truth of good (n. 7966); and from the signification of “unleavened cakes,” as being goods in which there is nothing of falsity. “Unleavened things” denote what is free from falsity, (n. 2342, 7906).  This is the second state of truth from good, in which they were when liberated (n. 7966, 7972). “Cakes” denote goods because they are bread, and in the internal sense “bread” denotes the good of love (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915). But the bread of cakes is distinguished from common bread in the fact that by the bread of cakes is signified the good of love toward the neighbor, thus spiritual good, and by common bread is signified the good of love to the Lord, thus celestial good.  This spiritual good was signified by the meat-offering which was offered and burned with the sacrifice on the altar, for the meat-offering was baked into cakes and into wafers, as can be seen in (Exod. 29:2, 3, 23, 24, 41; Lev. 2:2; 6:14, 15; Num. 6:15, 19; 15:18-21).

[2] The like was signified by the “twelve loaves of setting forth,” which also were baked into cakes, concerning which in Moses:--

Thou shalt take fine flour, and bake it into twelve cakes; of two tenth parts shall one cake be. And thou shalt set them in two rows, six in a row, upon the clean table before Jehovah.  And thou shalt put pure frankincense upon each row, and it shall be for the loaves as a memorial, a fire-offering to Jehovah (Lev. 24:5-7).

From all this it can be seen that the loaves signified what is holy, for otherwise such a thing would never have been commanded; and as they signified what is holy, they are also called “holiness of holinesses (Lev. 24:9). But by these loaves was signified the good of celestial love; and by their being baked into cakes were signified the goods of spiritual love. From all this, and from what has been adduced in the passages above quoted, it can be seen that the like is meant by the ”bread“ in the Holy Supper.

AC 7979. For it had not been leavened.  That this signifies because in truth from good there was nothing of falsity, is evident from the signification of the ”dough,“ of which it is said that it ”had not been leavened,“ as being the truth of good (n. 7966) and from the signification of ”not leavened,“ as being without falsity (n. 2342, 7906).

AC 7980. Because they were driven out of the land of Egypt, and could not tarry.  That this signifies because they were removed from those who were in falsity from evil, is evident from the signification of ”to be driven out,“ as being to be removed, for he who is driven out is removed (n. 7964); from the signification of ”Egypt,“ as being those who are in falsity from evil; and from the signification of ”could not tarry,“ as being necessity for removal.

AC 7981. And moreover they had not prepared for themselves any provision for the journey.  That this signifies that they had with them no other sustenance from truth and good, namely, than that signified by the ”dough not leavened“. ”Dough not leavened“ denotes truth of good in which is nothing of falsity, (n. 7966). The signification of ”provisions for the journey,“ is sustenance from truth and good (n. 5490, 5953).

AC 7982. Verses 40-42. And the dwelling of the sons of Israel which they dwelt in Egypt, was thirty years and four hundred years. And it was at the end of thirty years and four hundred years, it was even in this same day, all the armies of Jehovah went forth from the land of Egypt.  A night of watches is this to Jehovah, for leading them forth from the land of Egypt; this is that night of watches to Jehovah for all the sons of Israel unto their generations.  ”And the dwelling of the sons of Israel which they dwelt in Egypt,“ signifies the duration of the infestations; ”was thirty years and four hundred years,“ signifies the quality and state of these; ”and it was at the end of thirty years and four hundred years,“ signifies the time of the Lord’s coming, when they were liberated; ”it was in this same day,“ signifies that it was then; ”all the armies of Jehovah went forth from the land of Egypt,“ signifies that those who were in truth and good and were still detained there, were taken out; ”a night of watches is this to Jehovah,“ signifies the Lord‘s presence with those who were in truth and good, and with those who were in evil and thence in mere falsity; ”for leading them forth from the land of Egypt,“ signifies liberation from spiritual captivity; ”this is that night of watches to Jehovah,“ signifies that now they were withheld from all falsity and evil; ”for all the sons of Israel unto their generations,“ signifies those of the spiritual church with whom there is good from truth, and truth from good.

AC 7983. And the dwelling of the sons of Israel which they dwelt in Egypt.  That this signifies the duration of the infestations, is evident from the signification of ”dwelling,“ as being a state of life (n. 1293, 3384, 3613, 4451, 6051); here a state of infestations, for this is the state of life now treated of, and which is signified by the number ”thirty and four hundred years,“ to which the words have reference.

AC 7984. Was thirty years and four hundred years.  That this signifies the quality and state of these, is evident from the signification of ”thirty,“ as being a full state of remains, for this number is the product of three and ten multiplied together, and by ”three“ is signified a full state (n. 2788, 4495, 7715), and by ”ten,“ remains (n. 576, 1906, 2284), what a full state is shall be told presently; and from the signification of ”four hundred,“ as being the duration of vastation (n. 2959, 2966), and the consequent conjunction of good and truth (n. 4341). All numbers signify things and states, and a compound number has a similar signification to that of the simple numbers of which it is compounded, (n. 7973).

[2] As regards the vastation which is signified by ”four hundred years,“ it is twofold, namely, the vastation of evil and falsity, and the vastation of good and truth.  With those who are being damned it is the vastation of good and truth; but with those who are saved, it is the vastation of evil and falsity. Vastation is deprivation.  That the evil who had been of the church were vastated as to all good and truth, has already been shown; for the successive degrees of vastation were signified by the plagues in Egypt. But the good are vastated as to evil and falsity; with them these are successively separated, that is, rejected to the sides, and goods and truth are brought together toward the midst.  This collecting together of good and truth is meant by ”remains;“ and when they have a full state of remains, they are then raised into heaven.  This state is that which is signified by ”thirty,“ and the vastation by ”four hundred.“ The vastation of evil and falsity, and the insinuation of good and truth, with the good, are effected by means of infestations, and by means of temptations.  By the one, falsities and evils are removed; and by the other, goods and truths, are put on; and this even until the state becomes full.

[3] It must also be told briefly what a full state is.  Everyone, whether damned or saved, has a certain measure which is capable of being filled.  The evil, or they who are damned, have a certain measure of evil and falsity; and the good, or they who are saved, have a certain measure of good and truth.  In the other life this measure is filled with everyone; but some have a greater measure, some a less. This measure is acquired in the world by means of the affections which are of the love. The more anyone has loved evil and the derivative falsity, the greater is the measure he has gained for himself; and the more anyone has loved good and the derivative truth, the greater is his measure.  The limits and degrees of the extensions of this measure are clearly seen in the other life, and cannot there be surmounted, but they can be filled, and also actually are filled, namely, with goods and truths in the case of those who have been in the affection of good and truth, and with evils and falsities in the case of those who have been in the affection of evil and falsity. Hence it is evident that this measure is the faculty gained in the world for receiving either evil and falsity, or good and truth.

[4] This state is what is meant by a ”full state,“ and is signified by ”thirty.“ It is described by the Lord in the parables of the talents in (Matt. 25:14-30), and of the pounds in (Luke 19:12-27), and finally in these words:--

To everyone that hath shall be given, and he shall have abundance, but from him that hath not, even that which he hath shall be taken away from him (Matt. 25:29).

He said unto them that stood by, Take away from him the pound, and give it to him who hath the ten pounds: they said to him, Lord he hath ten pounds. I say to you, that unto everyone that hath shall be given; but from him that hath not even that which he hath shall be taken from him (Luke 19:24-26).

That everyone’s measure is filled, the Lord also teaches in another place in Luke:--

Give, and it shall be given unto you; good measure, pressed down, shaken together, and running over, shall they give into your bosom (Luke 6:38).

From all this it is now evident what is meant by a full state.

AC 7985. It is said that ”the dwelling of the sons of Israel which they dwelt in Egypt was thirty years and four hundred years,“ and further that ”at the end of the thirty years and four hundred years, in this same day, all the armies of Jehovah went out from the land of Egypt,“ when yet the dwelling of the sons of Israel, from the going down of Jacob into Egypt, to the going out of his descendants at this time, was not more than half the time, namely, two hundred and fifteen years, as is very manifest from the chronology of the Holy Scripture. For Moses was born of Amram, Amram of Kohath, and Kohath of Levi; and Kohath together with his father Levi came into Egypt (Gen. 46:11). The age of the life of Kohath was 133 years (Exod. 6:18), and the age of the life of Amram, from whom were Aaron and Moses, was 137 years (Exod. 6:20), and Moses was a man of 80 years when he stood before Pharaoh (Exod. 7:7).  It is not mentioned in what year of the age of Kohath Amram was born, nor in what year of the age of Amram Moses was born; but it can be seen that there were not 430 years, for even the years of their ages do not amount to 430, but only to 350, as appears from adding the years of the age of Kohath, 133, to the years of the age of Amram, 137, and these to the 80 years of Moses when he stood before Pharaoh: still less if the years from their births be added together.  That they were 215 years can be seen from the chronology.  But from the going down of Abraham into Egypt to the going out of the sons of Israel, there were 430 years, as can also be seen from the chronology. From this then it is evident that by ”four hundred and thirty years“ is here meant the entire period of time from Abraham, and not from Jacob. That these years were designated, and were called ”the years of the dwelling of the sons of Israel in Egypt,“ is on account of the internal sense, in which by these years is signified a full state, and the duration of the vastation of those who had been of the spiritual church, and were detained in the lower earth until the coming of the Lord, and were then liberated (n. 6854, 6914, 7035, 7091, 7828, 7932a).

AC 7986. And it came to pass at the end of thirty years and four hundred years.  That this signifies the time of the Lord‘s coming, when they were saved, is evident from the signification of ”thirty and four hundred years,“ as being a full state, and the duration of the vastation or infestation of those who were of the spiritual church and were detained in the lower earth until the coming of the Lord, and were then liberated (n. 7985, 6854, 6914, 7035, 7091, 7828, 7932a). Consequently ”at the end of these years“ signifies the time of the Lord’s coming when they were saved.

AC 7987. And it was in this same day.  That this signifies that it was then, is evident from the signification of ”day,“ as being state (n. 23, 487, 488, 493, 2788, 3462, 3785, 4850, 5672, 5962, 7680); consequently ”in this same day“ denotes in that state, thus then, namely, when was the coming of the Lord, which is signified by ”at the end of thirty and four hundred years,“ and the liberation of those who were of the spiritual church, which is signified by ”all the armies of Jehovah went forth from the land of Egypt.“

AC 7988. That all the armies of Jehovah went forth from the land of Egypt.  That this signifies that they who were in truth and good and were still detained there, were taken out, is evident from the signification of ”going forth from the land of Egypt,“ as being to be taken out and liberated from infestations (that ”to go forth“ denotes to be taken out, is evident; and also that ”the land of Egypt“ denotes infestations, (n. 7278); and from the signification of ”the armies of Jehovah,“ as being the truths and goods of the spiritual church, thus those who are in truth and good (n. 3448, 7236).  That truths and goods are ”the armies of Jehovah,“ is evident in Daniel:--

There went out one little horn of the he-goat, and it grew exceedingly toward the south, and toward the east, and toward comeliness; and it grew even to the army of the heavens; and some of the army and of the stars it cast down to the earth, and trampled upon them. Yea, it exalted itself even to the Prince of the army. And the army was delivered upon the continual sacrifice unto transgression, because it cast forth truth into the earth.  Then I heard a holy one speaking, How long shall the holy thing and the army be given to be trampled on? He said unto me, Until the evening and the morning, two thousand three hundred; then shall the holy thing be justified (Daniel 8:9-14);

it is here clearly evident that ”armies“ denote truths and goods; for it is said that it ”cast down to the earth some of the army and of the stars,“ and afterward that it ”cast forth truth into the earth,“ and that ”the army was to be trampled on until the evening and the morning,“ that is, until the coming of the Lord.

[2] As truths and goods are the ”armies of Jehovah,“ therefore the angels are called His ”armies“ in these passages:--

Micaiah the prophet said, I saw Jehovah sitting on His throne, and the whole army of the heavens standing by Him (1 Kings 22:19).

Bless Jehovah, ye His angels, mighty in strength. Bless Jehovah, all ye His armies, ye ministers of His (Ps. 103:20, 21);

where the angels are called ”armies“ from the truths and goods in which they are.  Nor were the angels only called ”the armies of Jehovah,“ but also the luminaries of heaven, as the sun, moon, and stars, and this because by the ”sun“ was signified the good of love, by the ”moon“ the good of faith, and by the ”stars“ the knowledges of good and truth. That these luminaries are called ”armies“ is manifest in the book of Genesis:--

And the heavens and the earth were finished, and all the army of them (Gen. 2:1);

where by ”army“ are meant all the luminaries of heaven; but in the internal sense, in which is here described the new creation of man, are meant truths and goods.

[3] In like manner in David:--

Praise ye Jehovah, all His angels; praise ye Him, all His armies. Praise ye Him, sun and moon; praise Him, all ye stars of light (Ps. 148:2, 3).

The ”sun“ denotes the good of love; the ”moon“ the good of faith, (n. 1529, 1530, 2441, 2495, 4060, 4696, 5377, 7083); and the ”stars“ denote the knowledges of good and truth, (n. 1808, 2120, 2495, 2849, 4697).

[4] That the ”sun, moon, and stars“ signify goods and truths, is because in heaven the Lord is a sun to the celestial angels, and a moon to the spiritual angels (n. 1521 1529-1531, 3636, 3643, 4300, 4321, 5097, 7078, 7083, 7171, 7173), and because the angelic abodes shine like the stars, according to these words in Daniel:--

Then shall the intelligent shine as the brightness of the firmament; and they that make many righteous, as the stars forever and to eternity (Daniel 12:3).

[5] As from truths and goods the angels are called ”the armies of Jehovah,“ and so also the sun, moon, and stars; and as all truth and good proceed from the Lord; therefore in the Word the Lord is called ”Jehovah Zebaoth,“ that is, ”of armies“ (n. 3448).  He is so called also from the fact that He fights for man against the hells.  From all this it can now be seen what is meant in the internal sense by ”the armies of Jehovah.“ That the sons of Jacob, who went forth out of Egypt, were not these armies, but that they represented them, is evident from their life in Egypt, in that they did not know Jehovah, not even His name, until this was told to Moses out of the bramble (Exod. 3:13-16); and also that they, equally with the Egyptians, were worshipers of a calf, as may be concluded from the thirty-second chapter of Exodus, and also from their life in the wilderness, in that they were of such a character that they could not be introduced into the land of Canaan; thus were as far as possible from being the armies of Jehovah.

AC 7989. A night of watches is this to Jehovah.  That this signifies the presence of the Lord with those who are in truth and good, and with those who are in evil and thence in mere falsity, is evident from the signification of ”night,“ as being a state of damnation (n. 7851); and from the signification of the ”watches to Jehovah,“ as being the presence of the Lord and thence protection; for by the presence of the Lord those are enlightened who are in good and thence in truth, and those are made blind who are in evil and thence in falsity; and also by the presence of the Lord those are brought out from damnation who are to be raised into heaven, for they are withheld from evil and are kept in good, and this by a strong force from the Lord; and by the presence of the Lord those also who are to be cast down into hell are brought into damnation, for according to the degree of the Lord‘s presence they are in evil (n. 7926, 7643). Hence then it is that this state and this time are called ”a night of watches to Jehovah.“ The presence of the Lord is described in what follows by the pillar of cloud by day and the pillar of fire by night, to lead them (Exod. 13:21); and His presence both with those who were in good and truth, and with those who were in evil and falsity, is described by that pillar interposing itself between the camp of Israel and the camp of the Egyptians, and that when Jehovah looked forth from it to the camp of the Egyptians, the Egyptians were immersed in the sea Suph (Exod. 14:19, 20, 24-27).

AC 7990. For leading them forth from the land of Egypt. That this signifies liberation from spiritual captivity, is evident from the signification of ”leading forth,“ as being to liberate; and from the signification of ”the land of Egypt,“ as being where they were infested by the evil, thus where they were in spiritual captivity, according to what has been adduced (n. 6854, 6914, 7035, 7091, 7828, 7932a, 7985).  They are said to be in spiritual captivity who as to their interiors are kept by the Lord in good and truth, but as to their exteriors are kept by hell in evil and falsity, whence there is a combat of the external man with the internal.  In this state are those kept who are being infested; and then the Lord by influx through the interiors fights for them against the afflux of evil and falsity from the hells.  They are then kept as it were captive, for through influx from the Lord they desire to be in good and truth, Out through the afflux from the hells they seem to themselves not to be able.  This combat takes place to the end that the external man may be reduced to obedience to the internal, and thus natural things be made subordinate to spiritual things.

AC 7991. This is that night of watches to Jehovah.  That this signifies that they were then withheld from all falsity and evil, is evident from what was said just above (n. 7989) concerning the ”night of watches to Jehovah.“

AC 7992. For all the sons of Israel unto their generations.  That this signifies those of the spiritual church with whom there is good from truth, and truth from good, is evident from the representation of the sons of Israel, as being those who are of the spiritual church; and from the signification of ”generations,“ as being those things which are of faith and charity (n. 2020, 2584, 6239), thus those with whom there is good from truth and truth from good; for they who are of the spiritual church are introduced to the good which is of charity by means of the truth which is of faith, and when they have been introduced, they are led by good to truths.  They who are led by good to truths are they who constitute the internal church; Out they who are introduced to good by means of truth are they who constitute the external church.

AC 7993. Verses 43-49.  And Jehovah said unto Moses and Aaron, This is the statute of the passover: no son of an alien shall eat of it.  And every man’s servant that is bought with silver, when thou hast circumcised him, then shall he eat of it.  A lodger and a hireling shall not eat of it.  In one house shall it be eaten; thou shalt not bring out of the flesh abroad from the house; and ye shall not break a bone thereof.  All the assemblage of Israel shall perform it. And when a sojourner shall sojourn with thee, and performeth the passover to Jehovah, every male of his shall be circumcised, and then let him come near to perform it; and he shall be as a native of the land; and no uncircumcised person shall eat of it.  One law shall there be for the native, and for the sojourner that sojourneth in the midst of you. ”And Jehovah said unto Moses and Aaron,“ signifies information by means of truth Divine; ”This is the statute of the passover,“ signifies the laws of order for those who are liberated from damnation and infestations; ”no son of an alien shall eat of it,“ signifies that those who are not in truth and good are to be separated from them; ”and every man‘s servant,“ signifies a man who is still natural; ”that is bought with silver,“ signifies who has any spiritual truth; ”when thou hast circumcised him,“ signifies purification from unclean loves; ”then he shall eat of it,“ signifies that he shall be with them; ”a lodger and a hireling shall not eat of it,“ signifies that they who do what is good from mere natural disposition, and those who do it for the sake of their own advantage, are not to be with them; ”in one house shall it be eaten,“ signifies consociations of accordant goods, that they may together make one good; ”thou shalt not bring out of the flesh abroad from the house,“ signifies that this good shall not be mixed together with the good of another; ”and ye shall not break a bone in it,“ signifies the truth of memory-knowledge, that this also must be sound; ”all the assemblage of Israel shall perform it,“ signifies that this law of order is for all who are in the good of truth and in the truth of good; ”and when a sojourner shall sojourn with thee,“ signifies those who have been instructed in the truth and good of the church, and have received them; ”and performeth the passover to Jehovah,“ signifies if he desires to be together with them; ”every male of his shall be circumcised,“ signifies that his truth must be cleansed from impure loves; ”and then let him come near to perform it,“ signifies that then he shall be with them; ”and he shall be as a native of the land,“ signifies that he shall be received as he who is in that truth and good, and has been purified from unclean loves; ”and no uncircumcised person shall eat of it,“ signifies that he who is in the loves of self and of the world cannot be together with them; ”one law shall there be for the native, and for the sojourner that sojourneth in the midst of you,“ signifies that he who on being instructed receives the truth and good of the church, and lives according to them, shall be as he who, being already instructed, is within the church, and lives a life in agreement with the precepts of faith and of charity.

AC 7994. And Jehovah said unto Moses and Aaron.  That this signifies information by means of truth Divine, is evident from the signification of ”Jehovah said,“ when the statutes of the church are treated of, as being information or instruction (n. 7186, 7267, 7304, 7380, 7517, 7769, 7793, 7825); and from the representation of Moses and Aaron, as being truth Divine; Moses internal, and Aaron external (n. 7009, 7010, 7089, 7382).

AC 7995. This is the statute of the passover.  That this signifies the laws of order for those who are liberated from damnation and infestations, is evident from the signification of a ”statute,“ as being that which is from order; and from the signification of ”the passover,“ as being the presence of the Lord and liberation from damnation (n. 7093, 7867). As regards that which is of order, which is signified by ”statute,“ be it known that all the statutes commanded to the sons of Israel were laws of order in the external form, but those things which they represented and signified were laws of order in the internal form. Laws of order are truths which are from good; the complex of all the laws of order is the Divine truth proceeding from the Divine good of the Lord. From this it is evident that the Divine Itself of the Lord in heaven is order, the Divine good the essential of order, and the Divine truth its formal.

AC 7996. No son of an alien shall eat of it.  That this signifies that those who are not in truth and good are to be separated from them, is evident from the signification of ”an alien,“ as being those out of the church who do not acknowledge anything of the truth and good of faith, as was the case with the nations in the land of Canaan (n. 2049, 2115), thus who are not in truth and good; and from the signification of ”not eating of it,“ as being to communicate and be conjoined with them, thus to be separated from them. In what now follows those are treated of who should eat the passover together, and those who should not. The supper of the passover represented the consociations of the good in heaven; and in the statutes which follow, it is declared who could be consociated and who could not. In general, feasts, both dinners and suppers, in ancient times were made within the church in order that they might be consociated and conjoined as to love, and that they might instruct one another in those things which are of love and faith, thus in the things of heaven (n. 3596, 3832, 5161).  Such at that time were the delights attending their banquets, and such was the end for the sake of which were their dinners and suppers.  Thus the mind and the body also were nourished unanimously and correspondently; and from this they had health and long life, and from it they had intelligence and wisdom; and also from this they had communication with heaven, and some had open communication with angels. But as in course of time all internal things vanish away and pass into external ones, so also did the purposes of the feasts and banquets, which at this day are not for the sake of any spiritual conjunction, but for the sake of worldly conjunctions, namely, for the sake of gain, for the sake of the pursuit of honors, and for the sake of pleasures, from which there is nourishment of the body, but none of the mind.

AC 7997. That the paschal supper represented the consociations of angels in the heavens in respect to goods and truths, see above (n. 7836, 7996); and because it represented these, it was ordained that not only every house by itself should then be together and eat, but also that no others should be consociated except those who represent the conjunction of love such as is that of the heavenly societies, and thus that the rest were to be separated. They who are to be separated were the aliens, for by them were signified those who are not in the good and truth of the church; also the lodgers and hirelings, because by these were represented those who from mere natural disposition, and those who for the sake of gain, did good and truth, and bade a boast of them.  Neither the latter nor the former can be consociated with the angels in the heavens; but when they are allowed to wander about, as is the case when they first came into the other life, before they undergo vastations of good and truth, then when they come toward any angelic society and feel the sphere of sanctity from the truth of the good of innocence which is signified by the blood of the paschal lamb (n. 7846, 7877), they cannot approach, but forthwith flee away because of fear and aversion.

AC 7998. And every man’s servant.  That this signifies a man who is still natural, is evident from the signification of ”servant,“ as being what is natural (n. 3019, 3020, 3191, 3192, 3204, 3206, 3209, 5305), thus the natural man.  The natural man is called a ”servant“ because it was made to minister to the spiritual man, and also to obey it, as a servant his lord.

AC 7999. That is bought with silver.  That this signifies who has any spiritual truth, is evident from the signification of ”buying,“ as being acquisition and appropriation (n. 4397, 4487, 5374, 5397, 5406, 5410, 5426); and from the signification of ”silver,“ as being truth (n. 1551, 2954, 5658), here spiritual truth, because the servant that is bought is in the internal sense the natural man, and therefore the lord who buys is the spiritual man.  How this is cannot be known unless it is known how the spiritual buys for itself--that is, acquires and appropriates--the natural.  When man is being regenerated, his internal and external, that is, the spiritual and the natural, at first are at variance, for the spiritual wills what is of heaven, but the natural what is of the world.  But the spiritual then continually inflows into the natural and brings it into agreement: this is effected by means of truth; and what the spiritual brings to itself in the natural is called ”bought with silver,“ that is, acquired and appropriated by means of truth.

AC 8000 When thou hast circumcised him.  That this signifies purification from unclean loves, is evident from the signification of ”to be circumcised,“ as being purification from the loves of self and of the world, thus from unclean loves (n. 2039, 2056, 2632, 3412, 3413, 3462, 7045).

AC 8001. Then shall he eat of it.  That this signifies that he shall be with them, is evident from the signification of ”eating,“ that is, the paschal lamb, together with the rest, as being to communicate and be conjoined (n. 2187, 5643).  For as before said (n. 7836, 7850, 7996, 7997), the paschal supper represented the angelic consociations in respect to goods and truths; and by the statutes concerning aliens, servants, lodgers, hirelings, and sojourners, who are here treated of, is declared in the internal sense who could be consociated, and who could not. Hence it is that by ”eating“ is signified to be with them, or to be consociated; and by ”not eating,“ not to be with them, or to be separated.

AC 8002. A lodger and a hired servant shall not eat of it. That this signifies that they who do what is good from mere natural disposition, and those who do it for the sake of their own advantage, are not to be with them, is evident from the signification of ”a lodger,“ as being those who do what is good from mere natural disposition; from the signification of ”a hireling,“ as being those who do what is good for the sake of their own advantage; and from the signification of ”not to eat of it,“ as being not to be with them, (n. 8001). That a ”lodger“ denotes what is good from mere natural disposition, is because lodgers were those who came from other peoples, and were inhabitants, and dwelt with the Israelites and the Jews in one house; and ”to dwell together“ signifies to be together in good.  But because, as before said, they were from peoples out of the church, the good which is signified is not the good of the church, but is a good not of the church. This good is called ”natural good,“ because it is hereditary from birth.  Moreover some have such good in consequence of ill health and feebleness. This good is meant by the good which they do who are signified by ”lodgers.“

[2] This good is utterly different from the good of the church, for by means of the good of the church conscience is formed in man, which is the plane into which the angels flow, and through which there is fellowship with them; whereas by natural good no plane for the angels can be formed.  They who are in this good do good in the dark from blind instinct; not in the light of truth by virtue of influx from heaven; and therefore in the other life they are carried away, like chaff by the wind, by everyone, as much by an evil man as by a good one, and more by an evil one who knows how to join to reasonings something of affection and persuasion; nor can they then be withdrawn by the angels, for the angels operate through the truths and goods of faith, and flow into the plane which has been formed within the man from the truths and goods of faith.  From all this it is evident that those who do what is good from mere natural disposition cannot be consociated with the angels. Concerning them and their lot in the other life, (n. 3470, 3471, 3518, 4988, 4992, 5032, 6208, 7197).

[3] That ”lodgers“ are those who do not stay in their own land or in their own house, but in a foreign land, is evident in the following passages:--

The land shall not be sold in perpetuity; for the land is Mine; but ye are sojourners and lodgers with Me (Lev. 25:23).

Hear my prayer, O Jehovah, be not silent at my tear; for I am a sojourner with Thee, a lodger, as all my fathers were (Ps. 39:12).

Abraham said unto the sons of Heth, I am a sojourner and a lodger with you; give me a possession of a sepulchre (Gen. 23:3, 4).

By a ”sojourner“ equally as by a ”lodger,“ is signified a comer and inhabitant from another land, but by a ”sojourner“ are signified those who were being instructed in the truths of the church and who received them; and by ”lodgers“ were signified those not instructed in the truths of the church, because they were not willing to receive them.

[4] As regards ”hirelings,“ they were such as labored for hire, being servants, but not bought; that these were called ”hirelings,“ (Lev. 19:13; 25:4-6; Deut. 24:14, 15).  As ”hirelings“ were those who labored for hire, by them in the internal sense are meant those who do what is good for the sake of their own advantage in the world; and in a sense still more interior, those who do what is good for the sake of reward in the other life; thus who desire to merit by works.

[5] They who do what is good merely for the sake of their own advantage in the world, cannot possibly he consociated with angels, because the end regarded by them is the world, that is, wealth and eminence; and not heaven, that is, the blessedness and happiness of souls. The end is what determines the actions, and gives them their quality. Concerning those who do what is good merely for the sake of their own advantage, the Lord thus speaks:--

I am the good Shepherd; the good Shepherd layeth down His life for the sheep. But he that is a hireling, and not a shepherd, whose own the sheep are not, seeth the wolf coming, and deserteth the sheep, and fleeth, and the wolf seizeth them, and scattereth the sheep. But the hireling fleeth because he is a hireling (John 10:11-13).

Egypt is a very beautiful heifer; destruction out of the north is come. Her hirelings are like calves of the fatting stall; for they also have turned back, they have fled away together, they did not stand, because the day of their destruction is come upon them (Jer. 46:20, 21).

[6] That lodgers and hirelings were not to be consociated in respect to holy things with those who were of the church, is evident from this:--

There shall no alien eat of the holy thing: a lodger of the priest, and a hireling, shall not eat of the holy thing (Lev. 22:10).

And that from the sons of lodgers were to be bought servants who should serve forever, in the same:--

Of the nations that are round about you ye shall buy manservant and maidservant; and also of the sons of the lodgers that do sojourn with you, of these shall ye buy, and of their family that is with you, although they have brought forth in your land; and that they may be your possession, and that ye may hand them over for an inheritance to your sons after you, to inherit for a possession; ye shall rule over them forever (Lev. 25:44-46).

By the ”sons of the lodgers“ are signified memory-knowledges which are from mere natural light; that spiritual truths shall rule over these is signified by ”servants being bought of the sons of the lodgers for a perpetual possession.“

[7] But they who do what is good for the sake of reward in the other life, who also are signified by ”hirelings,“ differ from those just now spoken of, in that they have as the end life and happiness in heaven.  But as this end determines and converts their Divine worship from the Lord to themselves, and they consequently desire well to themselves alone, and to others only so far as these desire well to them, and accordingly the love of self is in every detail, and not the love of the neighbor, therefore they have no genuine charity.  Neither can these be consociated with the angels, for the angels are utterly averse to both the name and the idea of reward or recompense.  That benefits must be imparted without the end of reward, the Lord teaches in Luke:--

Love your enemies, and impart benefits, and lend, hoping for nothing again; then shall your reward be great, and ye shall be sons of the Most High (Luke 6:32-35; 14:12-14).

Concerning meritorious goods and their quality, see (n. 1110, 1111, 1774, 1835, 1877, 2027, 2273, 2340, 2373, 2400, 3816, 4007,  4174, 4943, 6388-6390, 6392, 6393, 6478).

[8] That it is so often said by the Lord that they who do what is good shall ”have their reward in heaven“ (Matt. 5:11, 12; 6:1, 2, 16; 10:41, 42; 20:1-16; Mark 9:41; Luke 6:23, 35; 14:14; John 4:36), is because before he is regenerated a man cannot but think of reward; but it is otherwise when he has been regenerated; he is then indignant if anyone thinks that he benefits his neighbor for the sake of reward, for he feels delight and blessedness in imparting benefits, and not in recompense. In the internal sense ”reward“ denotes the delight of the affection of charity, (n. 3816, 3956, 6388, 6478).

AC 8003. In one house shall it be eaten.  That this signifies the consociations of accordant goods that they may together make one good, is evident from the fact that the paschal supper represented the angelic consociations in heaven, and that each house of the sons of Israel represented a society in particular (n. 7836, 7891, 7996, 7997).  The angelic societies are all distinct from one another according to goods, and this generically, specifically, and particularly (n. 3241, 4625).  They are consociated who are in similar good. That these make one good, is because everyone arises not from one, but from many; for from many things that are various, but still accordant, there is produced a form which makes a one by harmony; in heaven by spiritual harmony, which is that of the goods of love (n. 3241, 3267, 3744-3746, 3986, 4005, 4149, 5598, 7236, 7833, 7836).  From all this it is evident that by ”in one house shall it be eaten“ are signified the consociations of accordant goods that they may together make one good. ”To eat“  the passover denotes to be consociated, or to be with them, (n. 8001).

AC 8004. Thou shalt not bring out of the flesh abroad from the house.  That this signifies that this good shall not be mixed together with the good of another, is evident from the signification of ”to bring out abroad from the house“ as being to give to another to eat, thus to mix with another good than that which belongs to the society; and from the signification of ”flesh,“ as being good (n. 6968, 7850). For the societies in heaven are distinct according to the functions of all the members, viscera, and organs in the body. By means of correspondence, the function of each member, viscus, and organ bears relation to a peculiar good distinct from any other.  From this it is evident that goods are manifold, and that in order that from them distinct forms may arise, which taken together may constitute the most perfect form of heaven, they are by no means to be mixed together; for if they were mixed together the distinction would be lost.  This is signified by the command that they should not bring out of the flesh abroad from the house.

AC 8005. And ye shall not break a bone in it.  That this signifies the truth of memory-knowledge, that this must be sound, is evident from the signification of ”bone,“ as being the ultimate in which interior things terminate as in their base, that they may be supported and not spread asunder. Such an ultimate in spiritual things is memory-knowledge; for all spiritual truths and goods flow down according to order to lower things, and finally terminate in memory-knowledges, where they present themselves visibly to man.  That ”ye shall not break“ denotes that it must be sound, is clear.  Memory-knowledge is said to be sound when it admits into itself nothing but truths which agree with its good; for the memory-knowledge is the general receptacle. Moreover memory-knowledges are like the bones in man; if these are not sound, or in their order, as when disjointed or distorted, the form of the body is thereby changed, and the actions in accordance therewith. The truths of memory-knowledge are doctrinal things.

AC 8006. All the assemblage of Israel shall perform it. That this signifies that this law of order is for all who are in the good of truth and in the truth of good, is evident from the signification of ”the assemblage of Israel,“ as being all truths and goods in one complex (n. 7830); thus those who are in the truth through which is good, and those who are in the good through which is truth (n. 7957), consequently those who are of the spiritual church. That all these were to perform the passover, was to represent the liberation of those of the spiritual church who had been detained in the lower earth until the Lord‘s coming (n. 6854, 6914, 7091, 7849, 7932); their eating together in one house was to represent the angelic consociations in heaven (n. 7836, 7996, 7997); thus by the whole assemblage of Israel performing it was represented the whole heaven. At that time there was nowhere a church, but only the representative of a church, for which were taken the descendants of Abraham from Jacob.  Communication with heaven, and through heaven with the Lord, was given by means of the representatives of the church.  For this reason it was enjoined upon that nation to strictly observe all the statutes and all the laws, especially the statutes concerning the passover, insomuch that he who was clean and did not perform the passover was to be cut off (Num. 9:13).

AC 8007. And when a sojourner shall sojourn with thee. That this signifies those who have been instructed in the truth and good of the church and have received them, is evident from the signification of a ”sojourner,“ as being those who were being instructed and were receiving the statutes and laws of the church (n. 2025, 4444, 7908).  It is said ”when he shall sojourn with thee,“ because by ”sojourning“ is signified to be instructed and to live (n. 1463, 3672).  Thus by ”sojourners sojourning with them“ are signified not only those who were being instructed in the truth and good of the church and were receiving them, but also those who were living according to them.

AC 8008. And performeth the passover to Jehovah.  That this signifies if he desires to be together with them, is evident from the signification of ”performing the passover to Jehovah,“ that is, eating it, as being to be together with them (n. 8001).

AC 8009. Every male of his shall be circumcised.  That this signifies that his truth must be cleansed from impure loves, is evident from the signification of ”to be circumcised,“ as being to be purified or cleansed from impure loves (n. 2039, 2056, 2632, 3412, 3413, 4462, 7045); and from the signification of ”male,“ as being the truth of faith (n. 749, 2046, 4005, 7838).

AC 8010. And then let him come near to perform it, signifies that then he shall be with them (n. 8008).

AC 8011. And he shall be as a native of the land.  That this signifies that he shall be accepted just as is he who is in this truth and good, and has been purified from unclean loves, is evident from the signification of ”a native of the land,“ as being one who has been born within the church and is in its truth and good, consequently who has been purified from unclean loves.  It is said ”a native of the land,“ because by ”land“ is signified the church that ”land“ in the Word denotes the church, see (n. 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2571, 2928, 3355, 4447, 4535, 5577). That ”land“ denotes the church is because by ”land“ in the Word is meant the land of Canaan, and by ”the land of Canaan“ is signified the Lord’s kingdom and church (n. 1413, 1437, 1585, 1607, 1866, 3038, 3481, 3686, 3705, 4116, 4240, 4447, 4454, 4516, 4517, 5136, 5757, 6516).  By every land named in the Word the angels do not understand the land, but the nation that was there, and along with the nation there is understood the quality of the nation in respect to its spirituality, that is, in respect to that which is of the church.  That the idea of the quality of the nation occurs when its land is named, is known, for this is the case even with men, and more so with the angels, who think spiritually about every natural thing.

AC 8012. And no uncircumcised person shall eat of it. That the signifies that he who is in the loves of self and of the world cannot be together with them, is evident from the signification of a” “uncircumcised person,” as being one who is in the loves of self and of the world (n. 2056, 3412, 3413, 7045); and from the signification of “eating of it,” namely, the passover, as being to be with them (n. 8001).

AC 8013. One law shall there be for the native, and for the sojourner that sojourneth in the midst of you.  That this signifies that he who on being instructed has received the truth and good of the church, and lives according to them, shall be as he who being already instructed is within the church, and lives a life in agreement with the precepts of faith and of charity, is evident from the signification of “one law shall there be,” as being a similar right, thus that the one shall be as the other; and from the signification of “the native,” as being one who has been born within the church, and is in its truth and good as to doctrine and as to life (n. 8011); and from the signification of “the sojourner that sojourneth in the midst of you,” as being one who is being instructed in the truth and good of the church and receives them and lives according to them (n. 8007).

[2] It is said “in agreement with the precepts off faith and of charity,” on account of the difference; for the life before regeneration is according to the precepts of faith, but after regeneration it is according to the precepts of charity.  Before regeneration no one knows from affection what charity is, but only from doctrine; and the man then lives according to the precepts of doctrine, which are called precepts of faith; but after regeneration he knows from affection what charity is, for he then loves his neighbor, and from the heart wills good to him, and he then lives according to a law that is written on him, for he acts from the affection of charity. This state is utterly different from the former state.  They who are in the first state are in obscurity in respect to the truths and goods of faith, but they who are in the latter state are relatively in clearness.  These see truths and confirm them from enlightenment, while the former do not see truths and confirm them from enlightenment; but from persuasion that the teachings of the church are truths. And because they do not see them from enlightenment, they can confirm falsities equally with truths, and after these have been confirmed, they see them precisely as truths. From all this it can be seen what is meant by living according to the precepts of faith, and what by living according to the precepts of charity.

[3] As regards sojourners, it is several times commanded in the Word that no distinction should be made between a native of the land and a sojourner sojourning with them, for the reason that the Gentiles, from whom the sojourners came, are received into heaven equally as well as they who are within the church, when after being instructed they have received the truths of faith. Of the Gentiles in the other life, see (n. 932, 1032, 1059, 2049, 2284, 2589-2604, 2861, 2863, 3263, 4190, 4197). Hence it was commanded that “as with the native, so with the sojourner;” as in the following passages:--

And if a sojourner shall sojourn with you, who shall make a fire-offering of an odor of rest to Jehovah; as ye do, so shall lie do. As regards the assembly, there is one statute for you, and for the sojourner that sojourneth, a statute of eternity for your generations; as ye are, so is the sojourner before Jehovah.  One law and one judgment shall be for you, and for the sojourner that sojourneth with you (Num. 15:14-16).

As is the native of you, shall be to you the sojourner that sojourneth with you (Lev. 19:34).

One judgment shall be for you; as for the sojourner, so shall it be for the native (Lev. 24:22).

When a sojourner shall sojourn with you he shall perform the passover to Jehovah; according to the statute of the passover, and according to the statutes thereof, so shall he do; one statute shall be for you; as for the sojourner, so for the native (Num. 9:14).

AC 8014. Verses 50, 51.  And all the sons of Israel did as Jehovah commanded Moses and Aaron, so did they.  And it was in this same day that Jehovah led forth the sons of Israel out of the land of Egypt by their armies.  “And all the sons of Israel did as Jehovah commanded Moses and Aaron,” signifies the performing of obedience according to truth Divine; “so did they,” signifies performance from the will; “and it was in this same day,” signifies a state of the presence of the Lord; “that Jehovah led forth the sons of Israel out of the land of Egypt,” signifies that the Lord liberated from damnation those who were in the good of truth and the truth of good; “by their armies,” signifies these distinct according to the quality of good from truth.

AC 8015. And all the sons of Israel did as Jehovah commanded Moses and Aaron.  That this signifies the performing of obedience according to truth Divine, is evident from what was said above (n. 7944), where similar words occur.

AC 8016. So did they.  That this signifies performance from the will, is evident from the signification of “doing,” when the word is repeated, as being performance from the will (n. 7945).

AC 8017. And it was in this same day.  That this signifies a state of the presence of the Lord, is evident from the signification of “day,” as being time and state (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 7680).  That it is a state of the presence of the Lord, is because it was the day of the passover, and by the “passover” is signified the presence of the Lord, and the liberation of those who are of the spiritual church from spiritual captivity and from damnation (n. 7867).  That there was liberation then, is signified by what follows in this verse, namely, that “on that day Jehovah led forth the sons of Israel out of the land of Egypt by their armies.” That this was on the morrow after the passover, is evident from Moses:--

They journeyed from Egypt on the fifteenth day of the first month, on the morrow after the passover in the eyes of all the Egyptians, while the Egyptians were burying their firstborn that were slain (Num. 33:1-4).

The presence of the Lord liberates from damnation those who are in good, and brings those who are in evil into damnation, (n. 7926, 7989).

AC 8018. That Jehovah led forth the sons of Israel out of the land of Egypt.  That this signifies that the Lord liberated from damnation those who were in the good of truth and in the truth of good, is evident from the signification of “to lead forth,” as being to liberate; and from the representation of the sons of Israel, as being those who are of the spiritual church, or what is the same, who are in the good of truth and the truth of good (n. 7957, 8006); and from the signification of “the land of Egypt,” as being damnation. That “the land of Egypt” here denotes damnation, is because by the state of the Egyptians is now signified damnation (n. 7766, 7778). The Lord liberated from damnation those who were of the spiritual church, that is, who were in the good of truth and the truth of good, (n. 6854, 6914, 7091, 7828, 7932).

[2] Their liberation by the Lord when He rose again is signified by the descent of the Lord to the lower regions, and was clearly shown by the awakening of the, dead out of the tombs, of which in Matthew:--

And the tombs were opened; and many bodies of the saints that were sleeping were raised; and going forth out of the tombs after His resurrection they entered into the holy city and appeared to many (Matthew 27:52, 53);

their going forth out of the tombs, and entering into the holy city, and also their appearing, were for a testification that they, who had hitherto been detained in spiritual captivity, had been liberated by the Lord, and would be introduced into heaven.  In the internal sense heaven is signified by “the holy city;” and therefore it is called “the holy city,” when yet it was not holy but profane, seeing that its people had so cruelly treated the Lord Himself, who was represented in all the rituals of their church, and described in the Word that was among them; and thus who had been the God of their church.

[3] The like is signified by this passage in Daniel:--

At that time thy people shall be delivered, everyone that shall be found written in the book. And then many of them that sleep in the dust of the earth shall awake, these to eternal life, but the rest to shame and everlasting disgrace (Daniel 12:1, 2).

And also by this in Ezekiel:--

Prophesy and say, Thus said the Lord Jehovih, Behold I will open your sepulchres, and cause you to come up out of your sepulchres, O My people; and I will bring you upon the land of Israel, that ye may know that I am Jehovah, when I shall open your sepulchres, and shall cause you to come up out of your sepulchres, O My people, and I shall put My spirit in you, that ye may live, and I shall place you upon your land, that ye may know that I Jehovah have spoken it, and performed it, said Jehovah (Ezek. 17:12-14);

where by “the land of Israel,” or of Canaan, is meant heaven (n. 8011).  By these words in the prophet is described the new creation or generation of man, and also the vivification by the Lord of those who are of the spiritual church.

AC 8019. By their armies.  That this signifies these distinct according to the quality of good from truth, is evident from the signification of “armies,” as being goods and truths (n. 7988); “by their armies” signifies that they who are represented by the sons of Israel were made distinct according to the quality of good from truth. All in the other life are distinct and conjoined according to goods, (n. 7833, 7836, 8003). It is said “according to the quality of good from truth,” because all good has its quality from truth, and is thereby varied (n. 3804, 4149, 5345, 5355, 6916).

AC 8020. From the statutes and laws concerning the eating of the paschal lamb, which are treated of in this chapter, it is clearly evident that there are heavenly secrets contained and hidden in every detail, and that without knowledge from the internal sense nothing is known but a mere ritual in an external form, and nothing heavenly, still less Divine.  As for instance, why the paschal animal was to be a lamb or a kid; why the animal was to be a male, and a son of a year; why it was to be killed on the fourteenth day of the month; why its blood was to be sprinkled upon the posts and the lintel; why it was to be eaten roasted with fire, with unleavened bread upon bitter herbs, and not raw or boiled in water; why it was to be roasted with its head upon its legs and upon its midst; why they were not to leave anything of it until the morning, and why that which was left was to be burned with fire; why they were to eat unleavened bread seven days, and why whosoever ate leavened bread was to be cut off; why an alien, a lodger, and a hireling were not to eat of it, but a man‘s servant that is bought with silver, and a sojourner, if they were circumcised; why it was to be eaten in one house, and none of the flesh taken out of doors; why a bone was not to be broken in it.  What these and very many other particulars involve, and why they were commanded, would be utterly unknown, unless the laws of order in the spiritual world to which they correspond, were known, and unless it were known from the internal sense what each detail signifies in that world, that is, in heaven; and especially unless it were believed that in all things there is something spiritual.  If there were not something spiritual in the whole and in each detail, the angels who are with man when he reads the Word would comprehend but little, indeed scarcely anything, from the Word; for the angels comprehend spiritually all things that have been described in the Word in a natural manner.

ON THE SPIRITS AND INHABITANTS OF THE PLANET JUPITER, CONTINUED

AC 8021. One of those spirits of Jupiter who strike terror by their coming, as already described, applied himself to my left side beneath the elbow, and spoke from there; but his speech was harsh, nor were the words quite discrete and separate from one another, insomuch that I was obliged to wait long before I could gather the sense; and while he was speaking he also interjected something of terror.  He said that so it is done on their earth, and that they are sent in advance to a man, before their angels come to him, and in this manner they prepare him. He admonished me also to receive them well when they came. But it was given me to answer that this is not my affair; but that with me all are received just as they themselves are.

AC 8022. Afterward the angels of that earth came, and it was given me to perceive from their speech with me that they are utterly different from the angels of our earth; for their speech was not effected by means of words, but by means of ideas which diffused themselves through my interiors on all sides, and from there had also an influx into the face, so that the face concurred to every particular; beginning from the lips, and proceeding toward the circumference on all sides. The ideas which were in the stead of words were discrete, but in a slight degree.  They said that so do they speak with their own people on their earth; and that there also the speech is of the face, beginning from the lips.

AC 8023. Afterward they spoke with me by means of ideas still less discrete, insomuch that scarcely any interval was perceivable; it was in my perception like the meaning of words with those who attend only to the meaning abstractedly from the words.  This speech was more intelligible to me than the former, and was also more full.  It flowed into the face in like manner as the former, but the influx was more continuous, in accordance with the nature of the speech.  It did not however begin from the lips, like the former, but from the eyes.  They said that so also do they speak with their own people on their earth; but with those there who enjoy a more interior sense and discernment than the rest.

AC 8024. Afterward they spoke in a manner still more continuous and full; and then the face could not concur by a suitable movement; but there was felt an influx into the brain, and this was then acted upon in a similar manner.

AC 8025. Lastly they spoke in such a way that their discourse fell only into the interior understanding; its fluency was like that of a thin aura.  I perceived the influx itself, but not distinctly the particulars.  They said that there are men of their earth also with whom they speak in this manner, and that they are those who after death are immediately carried up into heaven.

AC 8026. These kinds of speech are circumstanced like fluids: the first kind is like fluent water; the second is like water more attenuated; the third is relatively like the atmosphere; and the fourth is like a thin aura.

AC 8027. The spirit above mentioned, who was on the left side, sometimes interrupted the conversation, admonishing me especially to deal discreetly with his angels; for there were spirits from our earth who occasioned such things as excited displeasure.  He also said that he did not understand what the angels spake; but that he did afterward when he removed to my left ear.  His speech then was not harsh as before, but like that of other spirits.

AC 8028. From this it could be seen how the case is with the order in heaven, and from this in the world; namely that when angels are about to come, a spirit is sent before to prepare the way, and that he excites fear, and gives admonition to receive the angels courteously; and that he interrupts; also that at first he does not understand what the angels speak, but afterward when he has been reduced to a better state he understands; in a word, that he is continually at hand, and prepares the lower mind, and endeavors to avert things unworthy.  In regard to this there occurred to me a thought about John the Baptist, that it was according to the order of heaven for him to be sent before and announce the coming of the Lord, and that he should prepare the way that He might be worthily received, according to what is written in (Matt. 3:3; Luke 1:17; 3:4; John 1:23).

AC 8029. From what has already been occasionally related about the state of man after death, it is evident that there are few who at once enter heaven when they come into the other life; but that they stay for some time beneath heaven, in order that the things belonging to earthly and bodily loves, which they have brought with them from the world, may be removed, and they may thus be prepared to be capable of being in society with the angels.  The case is similar with the men of all the earths, namely, that after their decease they are at first beneath heaven among spirits; and afterward, when they are prepared, they become angels.  When the spirits of that earth were becoming angels it was given me to see that there appeared bright horses as of fire, by which they were carried up, like Elijah. Bright horses as of fire signify an enlightened understanding; that “horses” in the Word signify what is of the understanding, see (n. 2760-2762, 3217, 5321, 6125, 6534); and the “horses of fire and chariots of fire” which carried away Elijah, signify the understanding of the Word as to its interiors (n. 2762).

AC 8030. This angelic heaven to which they are carried away is the first heaven, or the last of the three.  This heaven appears to the right from their earth, and is quite separate from the first or lowest heaven of the angels who are from our earth. They who are in this heaven appear clothed in azure dotted with little golden stars; for they believe this color to be the veriest heavenly color.  When they are in the world, and contemplate the starry heaven, they call it the abode of the angels; and for this reason the azure color is loved by them.

AC 8031. The spirits of that earth are utterly unwilling to be in fellowship with the spirits of our earth, because they differ in disposition and manners; for they say that the spirits of our earth are cunning, and are ingenious in plotting evils, and that they know and think little about what is good; also that they do not, as they do, acknowledge the one only Lord. Moreover the spirits of the earth Jupiter are much wiser than the spirits of our earth, of whom they also say that they speak much and think little, and thus that they cannot interiorly perceive many things, and not even what good is.  From this they conclude that the men of our earth are external men.

AC 8032. The subject of the spirits and inhabitants of the planet Jupiter will be continued at the end of the following chapter.


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