HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 29

THE DOCTRINE OF CHARITY AND FAITH

AC 9974. Those who believe that they merit heaven by the goods which they do, do goods from themselves, and not from the Lord.

AC 9975. None of the goods which men do from themselves are good, because they are done for the sake of self, being done for the sake of reward; thus from these works they have regard in the first place to themselves; but the goods which men do from the Lord are all good, because they are done for the sake of the Lord and for the sake of the neighbor; thus in these goods they have regard in the first place to the Lord and the neighbor.

AC 9976. Therefore those who place merit in works love themselves, and those who love themselves despise the neighbor, and even are angry with God Himself if they do not receive the hoped for reward, for they do the works for the sake of the reward.

AC 9977. From this it is evident that their works are not from heavenly love, thus not from true faith; for the faith which regards good from self, and not from God, is not true faith. Such cannot receive heaven into themselves, for heaven with man is from heavenly love and true faith.

AC 9978. Those who place merit in works cannot fight against the evils which are from the hells, for no one can do this from himself; but the Lord fights and conquers for those who do not place merit in works.

AC 9979. The Lord alone had merit, because He alone, from Himself, has conquered and subdued the hells.  Hence the Lord alone is merit and righteousness.

AC 9980. Moreover from himself man is nothing but evil; thus to do good from self is to do it from evil.

AC 9981. That good must not be done for the sake of a reward, the Lord Himself teaches in Luke:--

If ye love those who love you, what thanks have ye? If ye do well to those who do well to you, what thanks have ye? for sinners do the same. Rather love your enemies, and do well, and lend, hoping for nothing; then shall your reward be great, and ye shall be sons of the Most High (Luke 6:32-35).

That a man cannot from himself do good that is good; but only from the Lord, the Lord also teaches in John:--

A man can receive nothing unless it be given him from heaven (John 3:27).

Jesus said, I am the vine, ye are the branches; he that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:5).

AC 9982. To believe that they will be rewarded if they do what is good, is not hurtful to those who are in innocence, as is the case with little children and with the simple; but to confirm themselves therein when they are grown up is hurtful: for a man is initiated into good by looking for a reward, and he is deterred from evil by looking for a punishment.  But in so far as he comes into the good of love and of faith, he is removed from having regard to merit in the goods which he does.

AC 9983. To do good that is good must be from the love of good, thus for the sake of good. They who are in this love abhor merit, for they love to do, and perceive satisfaction from it; and on the other hand, they are saddened if it is believed that it is done for the sake of something of self. The case herein is almost as it is with those who do what is good to friends for the sake of friendship, to a brother for the sake of brotherhood, to wife and children for their own sake, to their country for their country‘s sake; thus from friendship and from love. They who think well also say and insist that they do not do well for the sake of themselves; but for the sake of those to whom they do it.

AC 9984. The delight itself which is in the love of doing what is good without any end of recompense, is the reward which remains to eternity; for every affection of love remains inscribed on the life. Into this there is insinuated by the Lord heaven and eternal happiness.

EXODUS 29:1-46

1. And this is the word that thou shalt do to them, to sanctify them, to minister to Me in the priest’s office. Take one bullock a son of the herd, and two rams without blemish:

2. And bread of unleavened things, and cakes of unleavened things mixed with oil, and wafers of unleavened things anointed with oil; of fine flour of wheat shalt thou make them.

3. And thou shalt put them upon one basket, and bring them near in the basket, and the bullock and the two rams.

4. And Aaron and his sons thou shalt bring near unto the door of the Tent of meeting, and shalt wash them with waters.

5. And thou shalt take the garments, and shalt clothe Aaron with the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the girdle of the ephod.

6. And thou shalt set the miter upon his head, and put the crown of holiness upon the miter.

7. And thou shalt take the oil of anointing, and pour it upon his head, and anoint him.

8. And thou shalt bring near his sons, and clothe them with tunics.

9. And thou shalt gird them with a belt, Aaron and his sons, and shalt bind the tiaras on them, and the priesthood shall be to them for a statute of an age; and thou shalt fill the hand of Aaron and the hand of his sons.

10. And thou shalt bring near the bullock before the Tent of meeting; and Aaron and his sons shall lay their hands upon the head of the bullock.

11. And thou shalt slay the bullock before Jehovah, at the door of the Tent of meeting.

12. And thou shalt take of the blood of the bullock, and shalt put it upon the horns of the altar with thy finger; and all the blood thou shalt pour out at the base of the altar.

13. And thou shalt take all the fat that covereth the intestines, and the caul upon the liver, and the two kidneys, and the fat that is upon them, and shalt burn them on the altar.

14. And the flesh of the bullock, and its skin, and its dung, shalt thou burn with fire without the camp; this is sin.

15. And thou shalt take one ram; and Aaron and his sons shall lay their hands upon the head of the ram.

16. And thou shalt slay the ram, and thou shalt take its blood, and sprinkle it upon the altar round about.

17. And thou shalt cut the ram into its pieces, and shalt wash its intestines, and its legs, and put them upon its pieces, and upon its head.

18. And thou shalt burn with the whole ram upon the altar; this is a burnt-offering unto Jehovah; an odor of rest; an offering made by fire unto Jehovah is this.

19. And thou shalt take the second ram; and Aaron and his sons shall lay their hands upon the head of the ram.

20. And thou shalt slay the ram, and shalt take of its blood, and shalt put it upon the lap of the ear of Aaron, and upon the lap of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and thou shalt sprinkle the blood upon the altar round about.

21. And thou shalt take of the blood that is upon the altar, and of the oil of anointing, and shalt sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he shall be holy, and his garments, and his sons, and the garments of his sons with him.

22. And thou shalt take of the ram the fat, and the tail, and the fat that covereth the intestines, and the caul of the liver, and the two kidneys, and the fat that is upon them, and the right hind quarter; because a ram of fillings is he:

23. And one loaf of bread, and one cake of bread with oil, and one wafer, out of the basket of unleavened things that is before Jehovah:

24. And thou shalt put the whole upon the palms of Aaron, and upon the palms of his sons; and shalt wave them a wave offering before Jehovah.

25. And thou shalt take them from their hand, and shalt burn them on the altar upon the burnt-offering, for an odor of rest before Jehovah; an offering by fire is this to Jehovah.

26. And thou shalt take the breast from the ram of fillings, which is for Aaron, and shalt wave it a wave-offering before Jehovah; and it shall be to thee for a portion.

27. And thou shalt sanctify the breast of the waving, and the hind quarter of the uplifting, which is waved, and which is uplifted from the ram of fillings, of that which is for Aaron, and of that which is for his sons:

28. And it shall be to Aaron and his sons for a statute of an age from among the sons of Israel; for it is an uplifting; and it shall be an uplifting from among the sons of Israel of their peace sacrifices, their uplifting to Jehovah.

29. And the garments of holiness which are for Aaron shall be for his sons after him, to be anointed in them, and to fill in them their hand.

30. Seven days shall the priest after him of his sons put them on, who shall enter into the Tent of meeting to minister in the holy.

31. And thou shalt take the ram of fillings, and boil its flesh in a holy place.

32. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the door of the Tent of meeting.

33. And they shall eat those things wherein expiation was made, to fill their hand, to sanctify them; and a stranger shall not eat, because they are holy.

34. And if there be anything left of the flesh of fillings, and of the bread, unto the morning, thou shalt burn what is left with fire; it shall not be eaten, because it is holy.

35. And thus shalt thou do to Aaron and to his sons, according to all that I have commanded thee; seven days shalt thou fill their hand.

36. And a bullock of sin thou shalt offer daily upon the propitiations; and thou shalt cleanse it from sin upon the altar in making thy propitiation upon it; and thou shalt anoint it, to sanctify it.

37. Seven days thou shalt make propitiation upon the altar, and shalt sanctify it, and the altar shall be a holy of holies; everyone that toucheth the altar shall be sanctified.

38. And this is what thou shalt offer upon the altar: two lambs sons of a year, day by day, continually.

39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer between the evenings:

40. And a tenth of fine flour mingled with beaten oil, a fourth of a hin, and a drink-offering of the fourth of a hin of wine for the first lamb.

41. And the second lamb thou shalt offer between the evenings; according to the meat-offering of the morning, and according to the drink-offering thereof, thou shalt do thereto, for an odor of rest, a fire-offering to Jehovah:

42. A continual burnt-offering to your generations at the door of the Tent of meeting before Jehovah; where I will meet with you, to speak unto thee there.

43. And there I will meet with the sons of Israel, and it shall be sanctified in My glory.

44. And I will sanctify the Tent of meeting, and the altar; and Aaron and his sons will I sanctify to minister to Me in the priest‘s office.

45. And I will dwell in the midst of the sons of Israel, and will be to them for God.

46. And they shall know that I am Jehovah their God, who have brought them out from the land of Egypt, that I may dwell in the midst of them; I am Jehovah their God.

THE CONTENTS

AC 9985. In the internal sense in this chapter the subject treated of is the glorification of the Lord in respect to the Human, which is signified by the inauguration of Aaron and his sons into the priesthood.

THE INTERNAL SENSE

AC 9986. Verses 1-3. And this is the word that thou shalt do to them to sanctify them, to minister to Me in the priest’s office.  Take one bullock a son of the herd, and two rams without blemish; and bread of unleavened things, and cakes of unleavened things mixed with oil, and wafers of unleavened things anointed with oil; of fine flour of wheat shalt thou make them. And thou shalt put them upon one basket, and bring them near in the basket; and the bullock and the two rams.  ”And this is the word that thou shalt do to them,“ signifies a law of order; ”to sanctify them,“ signifies a representation of the Lord in respect to the Divine Human; ”to minister to Me in the priest‘s office,“ signifies to represent all the work of salvation by Him; ”take one bullock a son of the herd,“ signifies the purification of the natural or external man; ”and two rams without blemish,“ signifies the purification of the spiritual or internal man; ”and bread of unleavened things,“ signifies the purification of the celestial in the inmost of man; ”and cakes of unleavened things mixed with oil,“ signifies the purification of the middle celestial; ”and wafers of unleavened things anointed with oil,“ signifies the celestial in the external man; ”of fine flour of wheat shalt thou make them,“ signifies the truth which is from Divine good; ”and thou shalt put them upon one basket,“ signifies the sensuous in which they are; ”and bring them near in the basket,“ signifies thus the presence of all; ”and the bullock and the two rams,“ signifies the natural or external of man, and his spiritual or internal, which are to be purified.

AC 9987. And this is the word that thou shalt do to them. That this signifies a law of order, is evident from the signification of a ”word,“ as being Divine truth, and hence a law of order. In the general sense a ”word“ signifies an utterance of the mouth, or a speech; and as a speech is a thought of the mind uttered by means of words, therefore a ”word“ signifies the thing that is being thought; and from this, in the original tongue, everything that really exists, and is any.  thing, is called a ”word.“ But in an eminent sense the ”Word“ is Divine truth, for the reason that everything which really exists, and which is anything, is from Divine truth. Therefore it is said in David:--

By the word of Jehovah were the heavens made, and all the army of them by the breath of His mouth (Ps. 33:6);

where ”the word of Jehovah“ denotes the Divine truth that proceeds from the Lord; ”the breath of the mouth of Jehovah“ denotes the life thence derived; ”the heavens made by it, and all the army of them,“ denote the angels in so far as they are receptions of Divine truth. That ”the heavens“ denote the angels is because these constitute heaven; and as the angels are receptions of Divine truth, therefore by ”angels“ in the abstract sense are signified Divine truths which are from the Lord (n. 8192); and that in the same sense ”the army of the heavens“ denotes Divine truths (n. 3448, 7236, 7988).

[2] From this it can be seen what is signified by ”the Word“ in John:--

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt in us, and we saw His glory (John 1:1, 3, 14).

That the Lord is here meant by ”the Word“ is plain, for it is said that ”the Word was made flesh.“ The Lord is ”the Word,“ because when He was in the world, the Lord was Divine truth itself; and when He departed out of the world, the Divine truth proceeded from Him (n. 9199, 9315).

[3] That in the supreme sense ”the Word“ denotes the Lord as to Divine truth, or what is the same, that ”the Word“ denotes the Divine truth proceeding from the Lord, is evident from many passages, as in the following:--

They cried unto Jehovah, and He sent His Word, and healed them (Ps. 107:19, 20).

Ye have not the Word of the Father abiding in you, because whom He hath sent, Him ye believe not, and ye will not come to Me, that ye may have life (John 5:38, 40).

I have given them Thy word, therefore the world hateth them, sanctify them in Thy truth; Thy word is truth (John 17:14, 17).

He that sat on the white horse was clothed in a garment dipped in blood, and His name is called the Word of God. And He had upon His garment and upon His thigh a name written, King of kings, and Lord of lords (Rev. 19:13, 16).

From these and other passages it is evident that the Divine truth proceeding from the Lord is ”the Word,“ and in the supreme sense the Lord as to Divine truth, for it is said that ”the name of Him who sat on the white horse is the Word of God,“ and that ”He is King of kings and Lord of lords;“ and as ”the Word“ denotes Divine truth, it is said that ”He was clothed in a garment dipped in blood,“ for by ”garment“ is signified truth (n. 9952), and by ”blood“ truth from good. See this more fully explained in (n. 2760-2762).

[4] Hence all truth which is from the Divine is called the ”word,“ as in Joel:--

Jehovah uttered His voice before His army; for His camp is very great, for countless is he that doeth His word (Joel 2:11);

where the ”voice which Jehovah utters“ denotes truth from the Divine (n. 9926); the ”camp of Jehovah“ denotes heaven (n. 4236, 8193, 8196). From this it is evident that ”count less is he that doeth His word“ denotes one who does truth Divine. In Matthew:--

When anyone heareth the word of the kingdom, and heedeth it not, the evil one cometh and snatcheth away that which was sown in his heart. He that was sown upon stony places, is he that heareth the word and straightway with joy receiveth it; yet hath he not root. He that was sown among thorns, is he that heareth the word, but the care of the age and the deceitfulness of riches choke the word. He that was sown in good ground, is he that heareth the word and payeth attention, and from this bringeth forth fruit (Matt. 13:19-23);

that ”the word“ here denotes truth Divine is evident without explication. It is said ”the word of the kingdom,“ because it is the truth of heaven and the church, for ”the kingdom“ denotes heaven and the church.

[5] From this it can be seen that ”words“ denote Divine truths which are from the Lord; as in John:--

The words that I speak unto you, are spirit and are life (John 6:63).

Therefore also the commandments of the decalogue are called the ”ten words“ (Exod. 34:28). That ”the word“ denotes a law of order, is because the Divine truth that proceeds from the Lord makes order in the heavens, insomuch that it is order there.  Hence the laws of heavenly order are Divine truths (n 1728, 1919, 2258, 2447, 4839, 5703, 7995, 8513, 8700, 8988). The law of order which is signified by ”word“ in this chapter is the way in which the Lord glorified His Human, that is, made it Divine, for this is the subject here treated of in the internal sense; and from this in the relative sense the regeneration of man is treated of, for the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3245, 3246, 3296, 4402, 5688). That this is the law of order in especial, is because the Lord as to the Divine Human is Order in the heavens, and because everyone who is being regenerated is brought into this order; wherefore they who are in this order are in the Lord.

AC 9988. To sanctify them.  That this signifies to represent the Lord in respect to the Divine Human, is evident from the signification of ”to sanctify,“ as being to represent the Lord as to the Divine Human (n. 9956). That this is ”to sanctify“ is because the Lord alone is holy, and because all that is holy proceeds from Him, and all sanctification represents Him (n. 9479, 9680, 9820).

AC 9989. To minister to Me in the priest’s office.  That this signifies all the work of salvation by Him, is evident from the signification of ”the priest‘s office,“ as being a representative of the Lord as to the work of salvation (n. 9899).

AC 9990. Take one bullock a son of the herd.  That this signifies the purification of the natural or external man, is evident from the signification of a ”bullock,“ as being the good of innocence and of charity in the natural or external man (n. 9391). And because it is said ”a son of the herd,“ there is signified also the truth of this good, for a ”son“ denotes truth, and a ”herd,“ the natural. That a ”son“ denotes truth, (n. 489, 491, 533, 2623, 3373, 9807); and that a ”herd“ denotes the natural, (n. 2566, 5913, 8937). That by a ”bullock a son of the herd“ is here signified the purification of the natural or external man, is because it was sacrificed, and by sacrifices was signified purification from evils and falsities, or expiation, here purification from the evils and falsities which are in the natural or external man.  But purification in the spiritual or internal man is signified by the ”burnt-offering of the ram.“

[2] In order to know what the burnt-offerings and sacrifices severally represented, it must be known that there is in man an external and also an internal, and that in each of these there is what relates to truth and what relates to good; and therefore when a man is to be regenerated, he must be regenerated as to the external and as to the internal, and in both as to truth and as to good. But before a man can be regenerated, he must be purified from evils and falsities, for these stand in the way. The purifications of the external man were represented by burnt-offerings and sacrifices of oxen, bullocks, and he-goats; and the purifications of the internal man by burn-offerings and sacrifices of rams, kids, and she-goats; but the purification of the internal itself, which is the inmost, by burn-offerings and sacrifices of lambs; and therefore what particular purification or expiation was represented can be seen from the animals themselves that were sacrificed.

[3] It is said what purification or expiation was ”represented,“ because the burn-offerings and sacrifices did not purify or expiate man, but only represented purification or expiation; for who is not able to know that such things do not take away anything of the evil and falsity with a man? See the passages cited from the Word in (n. 2180). That they did not take away, but only represented, was because with the Israelitish and Jewish nation there was instituted the representative of a church, through which conjunction was effected with the heavens, and through the heavens with the Lord (n. 9320, 9380). But what was specifically represented by the burnt-offerings and sacrifices of bullocks, rams, and lambs, will be seen later in this chapter, for these are there treated of.

AC 9991. And two rams without blemish.  That this signifies the purification of the spiritual or internal man, is evident from the signification of a ”ram,“ as being the internal of man, thus his spiritual (n. 2830); for the internal with man is called ”spiritual;“ and the external ”natural.“ Purification is signified because the burnt-offerings were of rams, and by burnt-offerings and sacrifices in general were represented purifications from evils and falsities, or expiations; and by burn-offerings and sacrifices of rams, the purifications or expiations of the internal or spiritual man.

AC 9992. And bread of unleavened things.  That this signifies the purification of the celestial in the inmost of man, is evident from the signification of ”bread,“ as being what is celestial (n. 2165, 2177, 3478, 9545); and from the signification of ”unleavened,“ as being what has been purified.  That it denotes the inmost of man, is because the celestial is the good of love, and the good of love is inmost. There are three things with man which follow on in successive order. These three are called ”the celestial,“ ”the spiritual,“ and ”the natural.“ The celestial is the good of love to the Lord; the spiritual is the good of charity toward the neighbor; and the natural thence derived is the good of faith, which, being from the spiritual, is called ”the spiritual natural.“ For the case with man is similar to what it is in the heavens. In the inmost heaven, which is also called the third, is the celestial; in the second or middle heaven is the spiritual; and in the first or ultimate heaven is the natural thence derived, or the spiritual natural. That the case with man is similar to what it is in the heavens, is because a man who is in good is a heaven in the least form (n. 9279). Concerning the threefold division of heaven or of the heavenly kingdom, more will be told below when treating of the cakes and wafers of fine flour of wheat.

[2] That ”unleavened“ signifies purified, is because ”fermented“ signifies falsity from evil (n. 2342, 7906); hence ”unleavened“ or ”unfermented“ signifies pure, or without this falsity. That ”fermented“ signifies falsity from evil, is because this falsity defiles good, and also truth, and also because it excites fighting; for on the approach of this falsity to good a burning heat is excited, and on its approach to truth, collision. For this reason a meat offering of unleavened bread was employed in the burnt-offerings and in the sacrifices. Therefore it was ordered that ”no meat-offering which they should bring to Jehovah should be made leavened“ (Lev. 2:11); that they ”should not sacrifice the blood of the sacrifice upon what was leavened“ (Exod. 23:18); and that on the feast of the passover, they ”should eat nothing leavened,“ and that he who did eat ”should be cut off from Israel“ (Exod. 12:15, 18-20). That he was to be cut off from Israel who ate what was leavened on the feast of the passover, was because the feast of the passover signified liberation from damnation, and specifically liberation from falsities from evil, with those who suffer themselves to be regenerated by the Lord (n. 7093, 9286-9292); hence also this feast was called ”the feast of unleavened things.“

AC 9993. And cakes of unleavened things mixed with oil.  That this signifies the purification of the middle celestial, is evident from the signification of ”cakes,“ as being the middle celestial; and from the signification of ”oil,“ as being the good of love (n. 886, 4582, 4638). From this it is evident that by ”cakes mixed with oil“ is signified the celestial which is from the inmost, for ”oil“ denotes the good of love, which is inmost.  The case herein is that the heavens have been distinguished into two kingdoms, one of which is called ”spiritual,“ the other ”celestial.“ To the spiritual kingdom in the heavens corresponds understanding with man, and to the celestial kingdom corresponds his will (n. 9835). In each kingdom there is an internal and an external, as also with man in his understanding and will; for understanding with man is internal and external, and will is internal and external.  Internal understanding makes the spiritual life of the internal man, and external understanding makes the spiritual life of the external man; but internal will makes the celestial life of the internal man, and external will makes the celestial life of the external man. That there is an internal and an external with man, can be seen by everyone who reflects, especially from hypocrites, the deceitful, the cunning, and the malicious, in that interiorly they think contrary to the truths of faith, and also will contrary to the goods of celestial love; but exteriorly they think and will in agreement with them, and also speak and act accordingly, that they may so appear before the world.

[2] Be it known further, that each kingdom in the heavens, namely the spiritual kingdom and the celestial kingdom, is in three divisions, being inmost, middle, and external (n. 9873). The inmost of the celestial kingdom is the good of love to the Lord; the middle there is the good of mutual love, which is the good thence proceeding; and the external is the delight proceeding from this good. The two former are in the internal man with those who are in the Lord’s celestial kingdom; but the third is in the external with the same. These three were represented by the bread of unleavened things, the cakes of unleavened things mixed with oil, and the wafers of unleavened things anointed with oil; and their purification is represented by the offering of these three upon the altar together with the burnt-offering or sacrifice.  That such things are signified in order, can be seen merely from the fact that these three were commanded, and their preparation is also described, in the books of Moses, which would by no means have been done unless they had involved arcana of heaven and the church. Otherwise of what use would such things be?

[3] But I know that at the present day scarcely anyone can apprehend these arcana, for the reason that at this day everything in the understanding and the will is worldly, and they who think about heaven, and desire it, have and are willing to have no other idea of it than a natural and earthly one; and where there is such an idea, and such a will, thus such a love, there the arcana of heaven have no place. Very different would it be if the mind were more delighted with heavenly things than with worldly ones, for a man apprehends what delights him; as when he is delighted with the arcana of the civil state in kingdoms, and with those of the moral state with man. By ”the moral state“ is meant that of the loves and affections, and of the derivative thoughts, the arcana of which a shrewd man easily perceives, because he delights to lead others by them, in order to secure honors, gain, or reputation for the sake of these.

[4] That ”cakes“ signify the (middle) celestial in the internal man, is because they are in the second rank; for in the first rank is bread of unleavened things; in the second are cakes mixed with oil; and in the third are wafers anointed with oil. These three were called ”meat-offerings,“ and were offered on the altar together with burnt-offerings and sacrifices. How they were to be prepared is described in Leviticus 2; and how they were to be offered is described in various passages, as by Aaron on the day of his anointing, in (Leviticus 6:13-16).

[5] By ”cakes“ in the Word is also meant the good of love in general; from which it is that the ”breads of faces,“ or ”of setting forth,“ are called ”cakes“ 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 on the table before Jehovah. And thou shalt put pure frankincense upon each row (Lev. 24:5-9);

the ”pure frankincense put upon the cakes“ signified truth from celestial good, which is the ultimate or outermost of the celestial kingdom.

[6] By ”cakes“ is also signified the good of love in general, in Jeremiah:--

The sons gather wood, and the fathers kindle a fire, and the women knead the dough, to make cakes to the queen of the heavens, and to pour out drink-offerings to other gods (Jer. 7:18; 44:19);

”to make cakes to the queen of the heavens“ denotes to worship the devil from the good of celestial love; and ”to pour out drink-offerings to other gods“ denotes to worship Satan from the truths of faith. For by ”the queen of the heavens“ are signified those who are in the hell of genii; and by ”other gods,“ those who are in the hell of evil spirits (n. 5977, 8593, 8622, 8625). They who are in the hell of genii are collectively called ”the devil;“ and they who are in the hell of evil spirits are called ”Satan.“

[7] But the good of spiritual love is signified by ”cakes“ in Hosea:--

Ephraim hath become a cake not turned (Hosea 7:8);

but ”cake“ is here expressed by another term in the original tongue, which signifies the good of spiritual love; a cake is ”not turned“ when the external man rules over the internal. When this is the case with man, the order is inverted; for then the external rules, and the internal serves. ”Ephraim“ denotes the intellectual of the church, which is enlightened and affected when the truths and goods of faith are received.

AC 9994. And wafers of unleavened things anointed with oil. That this signifies the celestial in the external man, is evident from the signification of ”wafers,“ as being the celestial in the external man; from the signification of ”unleavened,“ as being purified (n. 9992); and from the signification of ”oil,“ as being the good of love (n. 886, 4582, 4638).  From this it is evident that by ”wafers of unleavened things anointed with oil“ is signified the celestial in the external man, which proceeds in order from the prior celestials. The wafers are said to be ”anointed with oil,“ but the cakes ”mixed with oil,“ for the reason that the wafers are in the third rank, and the cakes in the second (n. 9993); and that which is in the second rank proceeds from the inmost immediately, and hence has in it the inmost celestial, which is signified by ”oil;“ and that which is in the third rank proceeds from the inmost mediately, namely, through that which is in the second rank, and hence has the inmost not so much in it as that which is in the second rank. Therefore as the cakes signify the celestial of the second rank, they are said to be ”mixed“ with oil; and as the wafers signify the celestial of the third rank, they are said to be ”anointed“ with oil. But this is difficult of apprehension unless it is known how the case is with the coming forth of things in successive order, which is like end, cause, and effect. The inmost is the end, the middle is the cause, and the ultimate is the effect. The end must be in the cause that it may be the cause of this end, and the cause must be in the effect that it may be the effect of this cause. The end does not appear in the effect as it does in the cause, because the effect is further from the end than is the cause. From this the mind may be enlightened as to how the case is with the inmost, the middle, and the external, in successive order.

AC 9995. Of fine flour of wheat shalt thou make them.  That this signifies the truth that is from Divine good, and from which are these things, is evident from the signification of ”fine flour,“ as being truth; and from the signification of ”wheat,“ as being the good of love (n. 3941), thus in the supreme sense Divine good; and from the signification of ”making them,“ as being that these celestial goods, which are signified by ”bread, cakes, and wafers, of unleavened things,“ are from this truth. The case herein is as follows. All the truths and goods that are in the heavens are from the Divine truth that proceeds from the Lord‘s Divine good.  As received by the angels in the celestial kingdom this Divine good is called ”celestial good;“ but in the spiritual kingdom, as received by the angels there, it is called ”spiritual good.“ For howsoever the Divine truth that proceeds from the Lord’s Divine good is called truth, it is nevertheless good. The reason why it is called truth, is that it appears in the heavens, before the external sight of the angels there, as light; for the light in the heavens is Divine truth. But the heat in this light, which is the good of love, makes it to be good. Similar is the case with man. When the truth of faith proceeds from the good of charity, which is the case when the man has been regenerated, it then appears as good, which from this is called ”spiritual good;“ for the being of truth is good, and truth is the form of good.

[2] From this it can be seen why a man finds it so difficult to distinguish between thinking and willing; for when he wills anything, he says that he thinks it; and often when he thinks anything, that he wills it. And yet they are distinct, like truth and good; for the being of thought is will, and the form of will is thought; as the being of truth is good, and the form of good is truth, as just said. As a man finds such difficulty in distinguishing between these two, he therefore does not know what is the being of his life, and that it is good; and not truth except in so far as this comes forth from good. Good pertains to the will, and will is that which man loves; and therefore truth does not become the being of man‘s life until he loves it; and when a man loves it he does it. But truth pertains to the understanding, the office of which is to think, and when a man thinks it, he can speak about it. Moreover it is possible to understand and think truth without willing and doing it; but when it is devoid of will, it is not appropriated to the man’s life, because it has not in it the being of his life. Being ignorant of this, a man attributes everything of salvation to faith, and scarcely anything to charity; when yet faith has its being of life from charity, as truth has it from good.

[3] Moreover all the good with man is formed by means of truth; for good flows in by an internal way from the Lord, and truth enters by an external way; and they enter into a marriage in the internal man; but in one way with a spiritual man and angel, and in another way with a celestial man and angel. With a spiritual man and angel, the marriage is effected in the intellectual part; but in a celestial man and angel in the will part. The external way, by which truth enters, is through the hearing and sight into the understanding; but the internal way, by which good flows in from the Lord, is through his inmost into the will (n. 9596). From all this it is evident that the celestial goods signified by the ”bread, cakes, and wafers of unleavened things“ come forth from the Divine truth that proceeds from the Lord‘s Divine good; and that this is meant by ”of fine flour of wheat thou shalt make them.“ As this is so, all the meat offerings, which were prepared in various ways, were made of fine flour mingled with oil (Lev. 2:1-16; 6:13-16; Num. 7:13-89; 15:2-15; 28:11-15).

[4] That ”fine flour,“ and also ”meal,“ denote the truth which is from good, is evident from the following passages:--

Thou didst eat fine flour, honey, and oil, whence thou becamest beautiful exceedingly (Ezek. 16:13);

this is said of Jerusalem, by which is here meant the Ancient Church; ”fine flour“ denotes the truth from the good of this church; ”honey“ denotes its delight; ”oil“ denotes the good of love; and ”to eat“ denotes to appropriate; therefore it is said ”thou becamest beautiful,“ for spiritual beauty is from truths and goods.

[5] In Hosea:--

It hath no standing crop, the shoot shall yield no meal; if perchance it yield, strangers shall swallow it up (Hosea 8:7);

the ”standing crop“ denotes the truth of faith from good in conception (n. 9146); ”the shoot shall yield no meal“ denotes barrenness, because there is no truth from good; the ”strangers who shall swallow it up“ denote the falsities from evil which will consume it.

[6] In the first book of Kings:--

The woman of Zidon in Zarephath said to Elijah that she had nothing of which to make a cake, except a handful of meal in a barrel, and a little oil in a cruse. Elijah said that she should make for him a cake in the first place, and the cask of meal would not be consumed, and the cruse of oil would not fail; which also came to pass (1 Kings 17:12-15);

by ”meal“ is here signified the truth of the church; and by ”oil“ its good; for by the woman in Zidon is represented the church which is in the knowledges of truth and good; and by Elijah the prophet, the Lord as to the Word; from which it is evident what this miracle involves, for all the miracles treated of in the Word involve such things as are of the church (n. 7337, 8364, 9086).  From this it is evident what is signified by the barrel of meal not being consumed, and the cruse of oil not failing, if the woman made a cake of what little she had for Elijah in the first place, and for her son afterward. That ”woman“ denotes the church, (n. 252, 253); that ”Zidon“ denotes the knowledges of truth and good, (n. 1201); and that ”Elijah“ denotes the Lord as to the Word, (n. 2762, 5247).

[7] In Isaiah:--

O daughter of Babel, take the millstone and grind meal (Isa. 47:1, 2);

”the daughter of Babel“ denotes those in the church who are in a holy external, but in a profane internal; ”to grind meal“ denotes to select from the sense of the letter of the Word such things as serve to confirm the evils of the loves of self and of the world, which evil is profane; ”to grind“ denotes to select, and also to explain in favor of these loves; and ”meal“ denotes truth serving for this (n. 4335).

[8] From this it is plain what is meant by ”grinding,“ consequently what by that which is ground; as in these passages:--

Princes were hanged up by their hand, the faces of elders were not honored, they carried away the young men to grind (Lam.  5:12, 13).

Moses took the calf which they had made, and burnt it with fire, and ground it to powder; then he strewed it upon the faces of the waters, and made the sons of Israel drink (Exod. 32:20; Deut. 9:21).

Then shall two be in the field; the one shall be taken, and the other left: two women shall be grinding at the mill; the one shall be taken, and the other left (Matt. 24:40, 41);

from this it is evident what is meant by ”grinding;“ that in a good sense it denotes to select truths from the Word and explain them so as to be of service to good; and in a bad sense so as to be of service to evil (n. 7780); from which it is also evident what is signified by that which is ground, consequently by ”meal,“ and ”fine flour.“

AC 9996. And thou shalt put them upon one basket.  That this signifies the sensuous in which these things are, is evident from the signification of a ”basket,“ as being the sensuous. That a ”basket“ denotes the sensuous is because the sensuous is the ultimate of man’s life, and in the ultimate are stored up all the interior things in order (n. 9828, 9836); and by vessels of every kind in the Word are signified external things in which are interior ones (n. 3079).  From this then it is that it is said that the bread, cakes, and wafers of unleavened things should be put into a basket, and should be brought in a basket. That the sensuous in man is the ultimate of his life, (n. 9212, 9216). But the case herein is as follows. There are two things with man which make his life - the understanding, and the will. The ultimate of the understanding is called sensuous knowledge, and the ultimate of the will is called sensuous delight. Sensuous knowledge, which is the ultimate of the understanding, is imbibed through two senses - hearing and sight; and sensuous delight, which is the ultimate of the will, is also imbibed through two senses - taste and touch. The ultimate of the perception of both is smell.

[2] The sensuous knowledge which is the ultimate of the understanding, is meant in the Word by a ”bowl,“ or a ”cup,“ for the wine which is therein, or the water, denotes the truths that belong to the understanding; but the sensuous delight which is the ultimate of the will, is meant in the Word by a ”basket;“ and as the ultimate is the containant of all the interior things, these interior things also are meant by these vessels; by a ”bowl,“ or a ”cup,“ the truths of the understanding, and in the opposite sense falsities; and by a ”basket“ the goods of the will, and in the opposite sense evils; for goods pertain to the will, and truths to the understanding. That ”bowls,“ or ”cups,“ denote the truths of the understanding in the complex, (n. 5120, 9557); and that ”baskets“ denote the goods of the will in the complex, (n. 5144). Whether you say ”the goods of the will,“ or ”celestial goods,“ it is the same; and in like manner whether you say ”the truths of the understanding,“ or ”spiritual truths.“  That the things which were placed in the basket signify celestial goods, may be seen just above (n. 9992-9994); and as the sensuous is their ultimate, and thus the containant of all, it is said that all these things were to be ”put into a basket.“

AC 9997. And bring them near in the basket.  That this signifies thus the presence of all, is evident from the signification of ”bringing near,“ as being conjunction and presence (n. 9378); and from the signification of a ”basket,“ as being the sensuous in which are all things (n. 9996).

AC 9998. And the bullock and the two rams.  That this signifies the natural or external of man, and his spiritual or internal, which are to be purified, is evident from the signification of ”the bullock,“ as being the natural or external of man, which is to be purified (n. 9990); and from the signification of ”the rams,“ as being the spiritual or internal of man, which is to be purified (n. 9991).

AC 9999. Verses 4-9. And Aaron and his sons thou shalt bring near unto the door of the Tent of meeting, and shalt wash them with waters. And thou shalt take the garments, and shalt clothe Aaron with the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the girdle of the ephod. And thou shalt set the miter upon his head, and put the crown of holiness upon the miter. And thou shalt take the oil of anointing, and pour it upon his head, and anoint him. And thou shalt bring near his sons, and shalt clothe them with tunics. And thou shalt gird them with a belt, Aaron and his sons, and shalt bind the tiaras on them, and the priesthood shall be to them for a statute of an age; and thou shalt fill the hand of Aaron, and the hand of his sons.  ”And Aaron and his sons,“ signifies the Lord as to Divine good and as to the Divine truth thence derived; ”thou shalt bring near unto the door of the Tent of meeting,“ signifies the conjunction of both in heaven; ”and shalt wash them with waters,“ signifies purification by means of the truths of faith; ”and thou shalt take the garments, and shalt clothe Aaron,“ signifies a representative of the Lord‘s spiritual kingdom; ”with the tunic,“ signifies the inmost of this kingdom; ”and the robe of the ephod,“ signifies the middle of this kingdom; ”and the ephod,“ signifies its ultimate; ”and the breastplate,“ signifies the Divine truth shining forth from the Lord’s Divine good; ”and thou shalt set the miter upon his head,“ signifies the Divine wisdom; ”and put the crown of holiness upon the miter,“ signifies the Lord‘s Divine Human; ”and thou shalt take the oil of anointing,“ signifies a representative of inauguration into Divine good; ”and pour it upon his head, and anoint him,“ signifies a representative of the Divine good in the Lord as to the whole Human; ”and thou shalt bring near his sons,“ signifies the conjunction of the Divine truth that proceeds from the Lord’s Divine good; ”and shalt clothe them with tunics,“ signifies a representative of the proceeding Divine spiritual; ”and thou shalt gird them with a belt,“ signifies a bond of conjunction that all things may be kept in connection, and thence in the heavenly form; ”Aaron and his sons,“ signifies the Lord as to Divine good and the Divine truth thence proceeding; ”and shalt bind the tiaras on them,“ signifies intelligence from wisdom; ”and the priesthood shall be to them,“ signifies the Lord as to the work of salvation in successive order; ”for a statute of an age,“ signifies according to the eternal laws of order; ”and thou shalt fill the hand of Aaron, and the hand of his sons,“ signifies a representative of the Divine power of the Lord by means of Divine truth from Divine good.

AC 10000. And Aaron and his sons.  That this signifies the Lord as to Divine good and as to the Divine truth thence derived, is evident from the representation of Aaron, as being the Lord as to Divine good (n. 9806); and from the representation of his sons, as being the Lord as to the Divine truth thence derived (n. 9807).

AC 10001. Thou shalt bring near unto the door of the Tent of meeting.  That this signifies the conjunction of both in heaven, is evident from the signification of ”bringing near,“ as being presence and conjunction (n. 9997), here the conjunction of Divine good and Divine truth from the Lord in heaven; from the signification of ”the door,“ as being introduction (n. 8989); and from the representation of the Tent of meeting, as being heaven (n. 9457, 9481, 9485, 9963). That the bullock, the rams, the bread, the cakes, and the wafers of unleavened things in the basket, and Aaron with his sons, were to be presented at the door of the Tent of meeting, and that Aaron and his sons were there to be clothed with garments and anointed, and the things mentioned were to be there offered upon the altar, was because the place where was the door of the Tent of meeting represented the marriage of Divine good with Divine truth.  For by the altar, which also was placed at the door of the Tent, was represented the Lord as to Divine good, and by the Tent of meeting was represented the Lord as to Divine truth; hence by the place at the door of the Tent was represented the conjunction of good and truth, which conjunction is called the heavenly marriage.  That by the altar of burnt-offering was represented the Lord as to Divine good, (n. 9964); and by the Tent of meeting the Lord as to Divine truth, (n. 9963). That the altar was placed there is evident in Moses, ”And Moses placed the altar of burnt-offering at the door of the Tent“ (Exod. 40:29). That the conjunction of good and truth is the heavenly marriage, and that it is heaven, (n. 2173, 2508, 2618, 2803, 3004, 3132, 3952, 4434, 6179). From all this it is now evident that by ” bringing Aaron and his sons near to the door of the Tent of meeting‘ is signified the conjunction of both, namely, of the Divine good and the Divine truth from the Lord in heaven.

AC 10002. And shalt wash them with waters.  That this signifies purification by means of the truths of faith, is evident from the signification of “washing with waters,” as being purification by means of the truths of faith (n. 3147, 5954, 9088). That all purification and regeneration are effected by means of the truths of faith, (n. 2799, 7044, 8635-8640, 8772); and that “waters” denote the truths of faith, (n. 739, 2702, 3058, 3424, 4976, 7307, 8568).

AC 10003. And thou shalt take the garments, and shalt clothe Aaron.  That this signifies a representative of the Lord’s spiritual kingdom, is evident from the signification of “the garments of Aaron,” as being a representative of the Lord‘s spiritual kingdom (n. 9814).

AC 10004. With the tunic.  That this signifies the inmost of this kingdom, is evident from the signification of “the tunic with which Aaron was clothed,” as being the Divine spiritual that proceeds immediately from the Divine celestial, thus the inmost of the spiritual kingdom (n. 9826, 9942).

AC 10005. And the robe of the ephod.  That this signifies the middle of this kingdom, is evident from the signification of “the robe” as being the Divine spiritual that proceeds mediately from the Divine celestial, thus the middle of the spiritual kingdom (n. 9825). It is called “the robe of the ephod” because the robe belonged to the ephod; moreover it was distinguished from the tunic by the girdle; for there were two girdles, one in common for the ephod and the robe together, the other for the tunic alone, which signified that those things of the spiritual kingdom which were represented by the tunic, were distinct from those which were represented by the robe and the ephod together.  The “girdle,” or “belt,” signifies the general bond by which the interior things are held in connection (n. 9828), and also by which the one is separated from the other (n. 9944).

[2] The case herein is this. There are three things that follow or succeed in order, which three in the heavens are called the Celestial, the Spiritual, and the Natural thence derived. The celestial is the good of love to the Lord; the spiritual is the good of charity toward the neighbor; and the natural thence derived is the good of faith.  The celestial, which is the good of love to the Lord, constitutes the inmost or third heaven; the spiritual, which is the good of charity toward the neighbor, constitutes the middle or second heaven; and the natural thence derived which is the good of faith, constitutes the ultimate or first heaven. As the garments of Aaron represented the Lord’s spiritual kingdom (n. 9814), it is evident from what has been said what the tunic represented, and what the robe, and what the ephod; namely, that the tunic represented the uniting medium of the spiritual kingdom with the celestial kingdom, and therefore it was distinguished by the girdle from the robe and the ephod, which represented the spiritual kingdom, internal and external.  Concerning the tunic, (n. 9826, 9942); concerning the robe, (n. 9825); and concerning the ephod, (n. 9824).

[3] An idea of this subject can also be had from what has been previously shown concerning the Tent of meeting, by which was represented heaven wherein is the Lord. By its inmost, where was the ark of the Testimony, was represented the inmost or third heaven; by the Habitation, which was outside the veil, was represented the middle or second heaven; and by the court, the first or ultimate heaven; thus also the celestial, the spiritual, and the derivative natural.  But the uniting medium of the inmost heaven and the middle heaven was represented by the veil between the holy place and the holy of holies, in like manner as by the tunic upon Aaron. Concerning the inmost of the Tent where was the ark, (n. 9485); concerning the Habitation which was outside the veil, (n. 9594, 9632); concerning the court, (n. 9741); and concerning the veil, as being the uniting medium of the inmost and middle heavens, (n. 9670, 9671).

[4] A still better idea of all this can be formed from the correspondence of man with the heavens, in that there is a correspondence of all things in man with all things in the heavens. The head with man corresponds to the inmost or third heaven, where is celestial good; the breast as far as the loins corresponds to the middle or second heaven, where is spiritual good; and the feet correspond to the ultimate or first heaven, where is natural good.  But the neck is by correspondence the uniting medium of the inmost and middle heavens (n. 9913, 9914), in like manner as was the veil in the Tent. For all the representatives in nature bear relation to the human form, and have a signification according to their relation to it (n. 9496). From all this it can now be seen why the tunic was kept distinct by the girdle from the robe and the ephod, and also why the robe is called “the robe of the ephod.”

AC 10006. And the ephod.  That this signifies the ultimate of the spiritual kingdom, is evident from the signification of “the ephod,” as being the ultimate of the spiritual kingdom (n. 9824).

AC 10007. And the breastplate.  That this signifies Divine truth shining forth from the Lord‘s Divine good, is evident from what was shown above concerning the breastplate (n. 9823, 9863-9873, 9905).

AC 10008. And thou shalt set the miter upon his head.  That this signifies the Divine wisdom, is evident from the signification of “the miter,” as being intelligence, and when said concerning the Lord, who is represented by Aaron, as being Divine wisdom (n. 9827).

AC 10009. And shalt put the crown of holiness upon the miter. That this signifies the Lord’s Divine Human, is evident from what was said above (n. 9930, 9931) about the plate of gold on which was engraved “Holiness to Jehovah,” which is here called “the crown of holiness.”

AC 10010. And thou shall take the oil of anointing.  That this signifies a representative of inauguration into Divine good, is evident from the signification of “oil,” as being the good of love, and in the supreme sense the Divine good of the Divine love in the Lord; and from the signification of “anointing,” as being inauguration to represent this good (n. 9947, 9954).

AC 10011. And shalt pour it upon his head, and anoint him. That this signifies a representative of the Divine good in the Lord as to the whole Human, is evident from the signification of “pouring oil upon Aaron‘s head,” as being the Divine good upon the whole Human of the Lord; for by “oil” is signified the Divine good (n. 4582, 9474), by “Aaron” the Lord as to Divine good (n. 9806), and by the “head” the whole Human; and from the signification of “to anoint,” as being a representative of this thing (n. 9474, 9954). That the “head” denotes the whole Human, or the whole man, is because everything of man descends from the head, for the body is a derivation thence, and therefore that which man thinks and wills, which is done in the head, is presented in effect in the body. The head is like the supreme or inmost in the heavens, which descends and flows into the heavens that are beneath, and produces and derives them. Therefore also the head with man corresponds to the inmost heaven, the body as far as the loins to the middle heaven, and the feet to the ultimate heaven.  In a word, that which is inmost is the only thing in the derivatives that essentially lives. From this it is evident that as the Divine is the inmost of all things, or what is the same, the supreme of all things, it is the one only thing from which is the life of all things, and therefore in so far as a man receives of the Divine, so far he lives.

[2] Moreover the oil with which the priest was anointed flowed down from the crown of the head into the body, as can be seen in these passages:--

Like the good oil upon the head, coming down into Aaron’s beard, that cometh down upon the mouth of his garments (Ps. 133:2).

A woman poured an alabaster box of balm upon the head of Jesus as He lay, and Jesus said, She hath poured this balm upon My body for the burying (Matt. 26:7, 12).

There came a woman having an alabaster box of ointment of spikenard very precious, and breaking the alabaster box, she poured it upon the head of Jesus; and Jesus said, She hath come beforehand to anoint My body for the burying (Mark 14:3, 8).

From all this also it is evident that “to anoint the head” denotes to anoint the whole body.

[3] That by the “head” is meant the whole man, is also evident from many passages in the Word, as the following:--

The redeemed of Jehovah shall return, and shall come unto Zion with singing; and everlasting joy upon their heads (Isa.  35:10).

The precious things of the products of the sun, the chief things of the mountains of the east, and the precious things of the earth, for the head of Joseph, and for the crown of the head of the Nazirite of his brethren (Deut. 33:14-16).

The storm of Jehovah shall rush upon the head of the wicked (Jer. 30:23).

I will put their way on their head (Ezek. 11:21; 16:43; 22:31; Joel 3:4, 7; Obad. 1:15).

Woe to those who made kerchiefs upon the head of even stature to hunt souls (Ezek. 13:18).

God shall bruise the head, the hairy crown (Ps. 68:21).

From all this it is now evident that by the “head” is signified the whole man, and thus that by “pouring oil upon Aaron‘s head” is signified the Divine good in the Lord upon the whole Human.  That when the Lord was in the world He made Himself Divine truth, and when He departed out of the world He made Himself Divine good, (n. 9315, 9199).

AC 10012. And thou shalt bring near his sons.  That this signifies the conjunction of the Divine truth that proceeds from the Lord’s Divine good, is evident from the representation of the sons of Aaron, as being the Divine truth that proceeds from the Lord‘s Divine good (n. 9807); and from the signification of “bringing near,” as being conjunction (n. 9806, 10001).

AC 10013. And shalt clothe them with tunics.  That this signifies a representative of the proceeding Divine spiritual, is evident from the signification of the “tunics for the sons of Aaron,” as being the Divine truth that proceeds from the Divine spiritual that is represented by the tunic of Aaron (n. 9947).

AC 10014. And thou shalt gird them with a belt.  That this signifies a bond of conjunction, that all things may be kept in connection, and thence in the heavenly form, is evident from the signification of the “belt,” as being an external bond holding together all the truths and goods of faith in connection and in form (n. 9341, 9828, 9837, 9944).

AC 10015. Aaron and his sons.  That this signifies the Lord as to Divine good and the Divine truth thence proceeding, is evident from the representation of Aaron, as being the Lord as to Divine good (n. 9806); and from the representation of the sons of Aaron, as being the Lord as to the Divine truth thence proceeding (n. 9807).

AC 10016. And shalt bind the tiaras on them.  That this signifies intelligence from wisdom, is evident from the signification of “tiaras,” as being intelligence from wisdom (n. 9949).

AC 10017. And the priesthood shall be to thee.  That this signifies the Lord as to the work of salvation in successive order, is evident from the signification of “the priesthood,” as being a representative of the Lord as to all the work of salvation (n. 9809).  That it denotes in successive order is because the subject here treated of is the priesthood of the sons of Aaron, and by his sons are represented the things which proceed, thus which succeed in order (n. 9807). The case herein is this. The priesthood which is represented by Aaron, is the work of salvation of those who are in the Lord’s celestial kingdom, which kingdom is properly understood in the Word by the “kingdom of priests; ”but the priesthood which is represented by the sons of Aaron, is the work of salvation of those who are in the Lord‘s spiritual kingdom, which proceeds next from His celestial kingdom.  Hence it is that by the “priesthood” is here meant the Lord’s work of salvation in successive order. But the priesthood which is represented by the Levites is the Lord‘s work of salvation again proceeding from the former.

[2] There are three things which succeed in order: the celestial, which is the good of love to the Lord; the spiritual, which is the good of charity toward the neighbor; and the natural thence derived, which is the good of faith.  And because there are these three which succeed in order, there are also three heavens, and in them goods in this order.  The work of salvation of those who are in celestial good is represented by the priesthood of Aaron; the work of salvation of those who are in spiritual good is represented by the priesthood of the sons of Aaron; and the work of salvation of those who are thence in natural good is represented by the priesthood of the Levites. And as the things that succeed in order proceed from the good of love to the Lord, which is represented by Aaron and his priesthood, therefore it is said of the Levites that they were “given to Aaron,” for the things that proceed belong to that from which they proceed, because the things proceedent or successive derive their being from it, according to what was said just above (n. 10011). That the Levites were given to Aaron and his sons in order that they might perform the ministry of the priesthood under them, (Numbers 3:1-51).

AC 10018. For a statute of an age.  That this signifies according to the eternal laws of order, is evident from the signification of “a statute,” as being a law of order (n. 7884, 7995, 8357); and from the signification of “an age,” as being eternal.

AC 10019. And thou shalt fill the hand of Aaron and the hand of his sons.  That this signifies inauguration to represent the Divine power of the Lord through Divine truth from Divine good, is evident from the signification of “filling the hand,” as being to inaugurate to represent the Lord as to Divine truth from Divine good, and as to the power thence derived.  There were two things by which inauguration into the priesthood was effected - anointing, and filling the hand; by anointing was effected inauguration to represent the Lord as to Divine good, for the oil by which the anointing was done signifies the good of love (n. 10011); and by filling the hand was effected inauguration to represent the Lord as to Divine truth from Divine good, thus as to power.  For by the “hand” is signified power (n. 878, 4931-4937, 5327, 5328, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069, 8153); and “hand” is predicated of the truth which is from good (n. 3091, 3563, 4931, 8281, 9025), because all power is of truth from good (n. 5623, 6344, 6423, 6948, 8200, 8304, 9327, 9410, 9639, 9643).  And as the head and the whole body exercise their power by the hands, and power is the activity of life with man, therefore by “hand” is also signified whatever pertains to man, thus the man himself in so far as his action is concerned (n. 9133); from all which it can be seen what is signified by “filling the hand.” That the Lord alone has all power, and that an angel, spirit, or man has none at all, save what is from the Lord, (n. 8200, 8281, 9327, 9410, 9639). That by these two things - anointing and the filling of the hand - inauguration into the priesthood was effected, was because all things whatsoever that are and come forth in the heavens and on earth, bear relation to good and to truth.

[2] How the filling of the hand was effected is described in this chapter (verses 9-36), and also in (Leviticus 8:22-36).  It was effected by means of the second ram, which is therefore called “the ram of filling.” The process of filling was that the ram should be slain, that some of his blood should be put upon the earlap of the right ear, the thumb of the right hand, and the great toe of the right foot, of Aaron and his sons; that some of the blood from the altar, and of the oil of anointing, should be sprinkled upon Aaron and his sons, and upon their garments; that the fat, the tail, the fat upon the intestines, the caul of the liver, the kidneys and their fat, and the right shoulder, of that ram; also the bread, the cakes, and the wafers of unleavened things from the basket; should be put upon the palms of Aaron and his sons, and should be waved, and afterward be burnt upon the burnt-offering of the first ram; that the breast after it was waved, and the left shoulder, should be for Aaron and his sons, and the flesh cooked in a holy place and the bread remaining in the basket, should be eaten by them at the door of the Tent of meeting. This was the process of filling the hands; but what the particulars signified will of the Lord’s Divine mercy be told in what follows.

[3] The Divine power of the Lord, which was represented by the filling of the hands of Aaron and his sons, is the Divine power of saving the human race; and the power of saving the human race is power over the heavens and over the bells.  For man is saved by this power of the Lord, and not by any other; because all the good which is of love, and all the truth which is of faith, flow in through the heavens from the Lord, and they cannot flow in unless the hells are removed, for all evil, and from this all falsity, are from the hells.  Man is saved by the removal of the evils and the derivative falsities that are from the hells, and by the influx then of the good of love and of the truth of faith through heaven from the Lord.  That when the Lord was in the world He subjugated the hells, and reduced the heavens into order, and acquired to Himself Divine power over them, (n. 9486, 9715, 9809, 9937, 9528). This power of the Lord is what was represented by the filling of the hands of the priests; for by the “priesthood” was signified all the work of the Lord‘s salvation (n. 9809).

[4] That the Lord has this power He Himself teaches in plain words in these passages:--

All power has been given to Me in the heavens and on earth (Matt. 28:15).

Jesus said to the seventy who said that the demons were obedient to them, Behold I give you power to tread upon serpents and upon scorpions, and over all the power of the enemy; that nothing at all shall harm you. All things have been delivered to Me by My Father (Luke 10:19, 22).

By these words is described the power of the Lord over the hells; “demons” denote those who are in the hells; “serpents and scorpions” denote evils and the falsities of evil; “to tread upon them” denotes to destroy these evils and falsities; the hells are also meant by “the enemy over which they were to have power.”

[5] That the Lord acquired this power when He was in the world, is evident in Isaiah:--

Who is this that cometh from Edom, marching In the multitude of his strength, great to save? Mine own arm performed salvation to Me; therefore He became their Saviour (Isa. 63:1, 5, 8);

that these things are said of the Lord, is known in the church In like manner those said elsewhere in these passages:--

His own arm performed salvation to Him, and His righteousness uplifted Him. Therefore He put on righteousness as a coat of mail, and a helmet of salvation upon His head; and the Redeemer came to Zion (Isa. 59:16-21).

The saying of Jehovah unto my Lord, Sit Thou at My right hand, until I make Thine enemies a stool for Thy feet. Jehovah shall send forth the scepter of Thy strength out of Zion; rule Thou in the midst of Thine enemies; the Lord is at Thy right hand (Ps. 110:1, 2, 5).

That these things are said of the Lord, He Himself teaches in (Matthew 22:43). His dominion over the hells is described by “sitting at the right hand;” for by “the right hand” is signified the power possessed by Divine truth from Divine good. The hells and the evils and falsities therefrom are the “enemies who were to be made a stool for His feet,” and also the “enemies in the midst of whom He was to rule.”

[6] That the “right hand of Jehovah” denotes Divine power, is evident from many passages in the Word; as in the following:--

Thy right hand, O Jehovah, is become great In power; Thy right hand, O Jehovah, breaketh in pieces the enemy (Exod. 15:6).

O God, Thou givest me the shield of salvation, and Thy right hand holdeth me up (Ps. 18:35).

Their arm did not save them; but Thy right hand, and Thine arm, and the light of Thy faces (Ps. 44:3);

it is said “Thy right hand, and Thine arm, and the light of Thy faces,” because the “right hand” denotes power, the “arm” denotes strength, and the “light of the faces” denotes Divine truth from Divine good. That the “arm” denotes strength, (n. 4932, 4934, 4935, 7205); that “light” denotes Divine truth, (n. 9548, 9684); and that “the faces of Jehovah” denote Divine good, (n. 222, 5585, 9306). Again:--

O God, Thy right hand upholdeth me (Ps. 63:8).

O Jehovah, Thou hast an arm with might; strong is Thy hand, exalted shall be Thy right hand (Ps. 89:13).

Jehovah hath sworn by His right hand, by the arm of His strength (Isa. 62:8).

O Jehovah let Thy hand be for the man of Thy right hand, for the son of man Thou hast made strong for Thyself; then will we not go back from Thee (Ps. 80:17, 18).

[7] From all this it can now be seen what is meant by the words of the Lord in these passages:--

Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power (Matt. 26:64).

Henceforth shall the Son of man set on the right had of the power of God (Luke 22:69).

That “the Son of man” denotes the Lord as to Divine truth, see in n. 9807; and that “the right hand” denotes Divine power, is evident from what has now been shown; therefore also it is called “the right hand of power,” and “the right hand of might.” From all this it is now evident what was represented by the anointing of Aaron and of his sons, and what by the filling of their hands; namely, by the anointing, the Divine good of the Divine love in the Lord (n. 9954); and by the filling of their hands, the Divine truth and the Divine power thence derived. That Divine good has all power through Divine truth, and that the Lord alone has this power, may be seen in the passages cited above; therefore also in the Word of the Old Testament the Lord is called “Hero,” a “Man of War,” and also “Jehovah Zebaoth,” or “of armies.”

AC 10020. Verses 10-14. And thou shalt bring near the bullock before the Tent of meeting; and Aaron and his sons shall lay their hands upon the head of the bullock. And thou shalt slay the bullock before Jehovah at the door of the Tent of meeting. And thou shalt take of the blood of the bullock, and shalt put it upon the horns of the altar with thy finger; and all the blood thou shalt pour out at the base of the altar.  And thou shalt take all the fat that covereth the intestines, and the caul upon the liver, and the two kidneys, and the fat that is upon them, and shalt burn them on the altar.  And the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: this is sin.  “And thou shalt bring near the bullock,” signifies the state of application of the natural or external man, such as he is in his infancy; “before the Tent of meeting,” signifies for purification, the reception of truth from heaven, and its conjunction with good; “and Aaron and his sons shall lay their hands upon the head of the bullock,” signifies a representative of the reception of good and truth in the natural or external man; “and thou shalt slay the bullock before Jehovah,” signifies preparation for the purification of good and truth from the Divine in the external or natural man; “at the door of the Tent of meeting,” signifies that there may be conjunction of these; “and thou shalt take of the blood of the bullock,” signifies Divine truth accommodated in the natural or external man; “and shalt put it upon the horns of the altar with thy finger,” signifies the Divine power of the Lord from His own; “and all the blood thou shalt pour out at the base of the altar,” signifies Divine truth wholly in the sensuous, which is the ultimate of man’s life; “and thou shalt take all the fat,” signifies good accommodated; “that covereth the intestines,” signifies which pertains to ultimate or lowest things; “and the caul upon the liver,” signifies the interior good of the external or natural man; “and the two kidneys, and the fat that is upon them,” signifies the interior truth of the external or natural man, and its good; “and shalt burn them on the altar,” signifies from the Lord‘s Divine love; “and the flesh of the bullock,” signifies the evil of the former loves there; “and his skin,” signifies falsity in ultimates; “and his dung,” signifies all the other unclean things; “shalt thou burn with fire without the camp,” signifies that they are to be committed to hell and consumed with the evils of the love of self; “this is sin,” signifies thus purified from evils.

AC 10021. And thou shalt bring near the bullock.  That this signifies the state of application of the natural or external man, such as he is in his infancy, is evident from the signification of “bringing near,” as being presence and conjunction (n. 9378, 9997, 10001), and also application (n. 8439); here application for purification and the reception of good and truth from the Divine, for this is signified by this sacrifice and by sacrifices in general; and from the signification of “the bullock,” as being the good of charity and of innocence in the natural or external man (n. 9391), thus the external or natural man as he is in his infancy, for then he is in the good of innocence; and while he is in this state, he is also in a state of application for purification and for the reception of good and truth from the Divine.

[2] As these are the things now treated of in the internal sense, it must be told how the case herein is. When a man is being regenerated, which takes place when he comes to mature age, he is then first led into a state of innocence; but into a state of external innocence, almost like that of little children, whose innocence is external innocence that dwells in ignorance. During the man’s regeneration, this state is the plane of the new life, and more over the man is then like an infant; for when he is being regenerated, he is conceived anew, is born, becomes an infant, and grows up to maturity, which is effected by means of truth implanted in good; and in so far as he then comes into genuine good, so far he comes into the good of internal innocence, which innocence dwells in wisdom. And as the regeneration of man is an image of the glorification of the Lord, it is clear that the Lord glorified Himself, that is, made His Human Divine, in this way; for in the internal sense in this chapter the subject treated of is the Lord‘s glorification (n. 9985).  But as the glorification of the Lord in respect to His Human transcends the understanding, therefore in order that it may in some measure be apprehended, it is unfolded by means of its image or likeness. These things have been premised in order that it may be known what is meant by purification, and by the reception of good and truth, and by their conjunction, which are signified by sacrifices in general, and here in particular by the sacrifices of the inauguration of Aaron and his sons into the priesthood. That the regeneration of man is an image of the glorification of the Lord, see (n. 3138, 3212, 3296, 3490, 4402, 5688): That the innocence of infants is external innocence, and dwells in ignorance, (n. 2305, 2306, 3494, 3504, 4563, 4797, 5608, 9301): That the man who is being regenerated is conceived anew, is born, becomes an infant and a child, and grows up to maturity, (n. 3203): That the innocence of infancy is a plane, (n. 2780, 3183, 3994, 4797, 5608, 7840): That the knowledges of truth and good are implanted in the innocence of infancy as their plane, (n. 1616, 2299, 3504, 4797): That the innocence of the regenerate is internal innocence, and dwells in wisdom, (n. 1616, 3495, 3994, 4797, 5608, 9301, 9939): The difference between the external innocence of little children, and the internal innocence of the wise, (n. 2280, 4563, 9301): That such is the case can be seen from the education and regeneration of little children in the other life, (n. 2289-2309): That all the good of the church and of heaven has innocence in it, and that without innocence good is not good, (n. 2736, 2780, 6013, 7840, 7887, 9262): What innocence is, (n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936). 

AC 10022. Before the Tent of meeting.  That this signifies for purification, the reception of truth from heaven, and its conjunction with good, is evident from the representation of “the Tent of meeting,” as being heaven where the Lord is (n. 9457, 9481, 9485). That purification, the implanting of truth, and its conjunction with good are also signified here, is because the bullock was brought thither to be sacrificed, and by sacrifices are signified both purification and the implanting of truth and of good, and their conjunction. That by sacrifices were represented purifications from evils and falsities, and also expiations, (n. 9990, 9991); and that by the place before the Tent, which is called the door thereof, is represented the conjunction of truth and good, which is called the heavenly marriage, (n. 10001). From this then it is that by “bringing the bullock near before the Tent of meeting” is signified the application of the external or natural man, such as he is in his infancy, to his purification from evils and falsities, and thus to the reception of truth from heaven, and its conjunction with good.

[2] As what now follows in this chapter concerns sacrifices and burnt-offerings, it must be told what was in general represented by them. By burn-offerings and sacrifices in general was represented purification from evils and falsities; and because purification was represented, there was also represented the implanting of good and truth from the Lord, and likewise their conjunction. For when a man has been purified from evils and falsities, which is effected by their removal, then good and truth from the Lord flow in, and in so far as good and truth flow in, in this state, so far they are implanted, and so far they are conjoined; for the Lord is continually present with good and truth with every man, but He is not received except in so far as evils and falsities are removed, thus in so far as the man is purified from them. The conjunction of truth and good is regeneration.  From this it can be seen what was in general represented by burnt-offerings and by sacrifices; but what was specifically represented is evident from the animals of different kinds that were sacrificed.

[3] As these three things, namely, purification from evils and falsities, the implanting of truth and good, and the conjunction of these, were represented by the sacrifices and burnt-offerings, therefore by them is also signified all worship from the truth of faith and the good of love (n. 6905, 8680, 8936); for all worship has as its end that the man may be purified from evils and falsities, consequently that goods and truths from the Lord may be implanted in him, and that thus he may be regenerated, which is effected by their conjunction.  Their conjunction is heaven or the Lord’s kingdom with the man.

AC 10023. And Aaron and his sons shall lay their hands upon the had of the bullock.  That this signifies a representative of the reception of good and truth in the natural or external man, is evident from the signification of “laying on hands,” as being to communicate that which is one‘s own to another; that it also denotes reception is because that which is communicated is received by the other; from the signification of “the head,” as being the whole (n. 10011); and from the signification of “the bullock,” as being the good of innocence and of charity in the external or natural man (n. 9391, 10021). That by “laying on the hand” is signified communication and reception, is because by “the hand” is signified power, and as this is the activity of life, by “the hand” is also signified whatever pertains to man, thus the whole man in so far as he is acting (n. 10019); and by the “laying on” is signified communication in respect to him who lays on, and reception in respect to him, or to that, on which it is laid.  From this is plain what was signified by the laying on of the hand among the ancients, namely, the communication and transfer of that which was being dealt with, and also its reception by another, whether it was power, or obedience, or blessing, or testification.

[2] That by the “laying on of the hand” was signified power, is evident from the following passages in Moses:--

Jehovah said unto Moses, that he should lay his hand upon Joshua, and should set him in the presence of Eleazar the priest before the whole assembly, and thus should give of his glory upon him, and all the assembly should obey him (Num. 27:18-20);

that by “to lay on the hand” is here signified the communication and transfer of the power which Moses had, and its reception by Joshua, is plain; and hence it is said that “thus he should give of his glory upon him.”

[3] In the same:--

When the Levites were purified, and the ministry of the priesthood under Aaron was committed to them, it was commanded that two bullocks should be brought with a meat-offering, and that Aaron should bring the Levites before Jehovah, and the sons of Israel should lay their hands upon the Levites, and the Levites should lay their hands upon the heads of the bullocks, one of which was to be offered for a sacrifice, the other for a burn-offering; and in this way they were to separate the Levites from the midst of the sons of Israel, and they should be Jehovah’s (Num. 8:7-14);

that the sons of Israel were “to lay their hands upon the Levites” signified the transfer of the power of ministering for them, and its reception by the Levites, thus separation; and by the Levites “laying hands upon the head of the bullocks” was signified the transfer of this power to Jehovah, that is, to the Lord. Therefore it is said that in this way they should be “separated from the midst of the sons of Israel, and should be Jehovah‘s.”

[4] In the same:--

After the sons of Israel had confessed their sins, then Aaron was to lay both his hands upon the head of the living goat Asasel, and was to confess over him all the iniquities of the sons of Israel, and all their sins, and was to put them upon the head of the goat, and send him Into the wilderness (Lev. 16:21);

that “the laying on of the hands upon the goat” signified the communication and transfer of all the iniquities and sins of the sons of Israel, and their reception by the goat, is plain; “the wilderness whither the goat was to be sent” denotes hell. That the witnesses and all who heard were “to lay their hands upon him who was to be stoned” (Lev. 24:14), signified testification so communicated and transferred, which being received, the man was adjudged to death.

[5] In the same:--The man who bringeth from the herd or from the flock a burnt-offering for a gift to Jehovah shall lay the hand on the head of the burnt-offering; then it shall be received from him with good pleasure, to expiate him (Lev. 1:2-4). In like manner “upon the head of the gift that was for sacrifice” (Lev. 3:1, 2, 8, 13). In like manner was “the priest to do if he sinned” In like manner the elders In like manner the whole congregation. Also the chief if he sinned. And in like manner every soul that sinned. (Lev. 4:4, 15, 24, 29). By the laying on of their hand upon the burnt-offering and upon the sacrifice was signified all the worship of him who offered, namely, the acknowledgment of sins, confession, the consequent purification, the implantation of good and truth, thus conjunction with the Lord, all of which were effected by communication, transfer, and reception. By transfer and reception is meant that which is signified by “bearing iniquities” (n. 9937, 9938).

[6] As communications, transfers, and receptions were signified by the laying on of hands, it may be known what is signified by the “laying on of hands” in the following passages:--

The chief came to Jesus and said, My daughter is even now dead, but come and lay Thy hand upon her, then she shall live.  Jesus entered in, and took her hand, and the damsel arose (Matt.  9:18, 19, 25).

Jesus laid His hand upon the eyes of the blind man, and he was restored (Mark 8:25).

They bring unto Jesus one that was deaf, that He should lay His hand on him; and He taking him from the people put His finger into his ears, and touched his tongue, and his hearings were opened (Mark 7:32, 33, 35).

A woman was bowed down with a spirit of Infirmity, and Jesus laid hands on her, and healed her (Luke 13:11, 13).

Jesus laid hands on the sick, and healed them (Mark 6:6).

[7] By the “laying on of the hand” by the Lord, and also by His “touching,” is here signified the communication and reception of Divine power, as is clearly manifest in these passages:--

A certain woman came behind, and touched the garment of Jesus, saying, If I touch but His garment, I shall be healed; and immediately she was healed of the plague and Jesus knew in Himself that power was gone forth from Him (Mark 5:27-30).

A woman touching the garment of Jesus was healed; and Jesus said, Some one hath touched Me; for I knew that power had gone forth from Me (Luke 8:44, 46).

The whole crowd sought to touch Jesus, because power went forth from Him, and healed all (Luke 6:19).

[8] From this is plain what is signified by “touching with the hand” or “finger;” and also what in the same:--

Jesus came nigh and touched the bier in which the dead man was, and the bearers stood still.  Then He said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak (Luke 7:14, 15).

And what by the “laying on of the hand upon children” and “upon babes” - “upon children,” in Matthew:--

There were brought unto Jesus children, that He should lay His hands upon them.  Jesus said, Suffer the children, and forbid them not, to come unto Me; for of such is the kingdom of the heavens.  And He laid His hands on them (Matt. 19:13-15);

and “upon babes,” in Mark:--

Jesus took babes upon His arms, and put His hands upon them, and blessed them (Mark 10:16).

By the “laying on of the hand upon children” and “upon babes” is here also signified the communication and reception of Divine power, through which is the healing of the interiors, which is salvation.

[9] That  such things are signified by “touching,” which is done with the hands, has its origin from the representatives in the other life, where they who are in an unlike state of life appear removed to a distance, but they who are in a like state appear consociated; and in that life those who touch each other communicate the state of their life to each other.  If this is done by the hands, everything of the life is communicated, because by the hands, as above said, from the correspondence, is signified power, which is the active of life; thus whatever pertains to anyone.  Such representatives come forth in the world of spirits, but they are effected by influx from heaven, where there are perceived nothing but consociations in respect to the affections of good and truth.

AC 10024. And thou shalt slay the bullock before Jehovah.  That this signifies preparation for the purification of good and truth from the Lord in the external or natural man, is evident from the signification of “slaying,” when said of the animals that were offered for burnt-offering or for sacrifice, as being preparation for those things which are represented by burnt-offerings and sacrifices - that these were purification from evils and falsities, the implantation of good and truth, and their conjunction, may be seen above (n. 10022); and because these are from the Divine, therefore it is said, “before Jehovah;” and from the signification of “the bullock,” as being the purification of the external or natural man (n. 9990); hence it is that by “slaying” when said in the Word of burnt-offerings and sacrifices, is signified all that which is meant by the burnt-offering and sacrifice itself, because all this is then meant.

AC 10025. At the door of the Tent of meeting.  That this signifies that there may be conjunction of these, is evident from the signification of“ the door of the Tent of meeting,” as being the conjunction of truth and good, which is called the heavenly marriage (n. 10001).  As this is signified by “the door of the Tent of meeting,” therefore it was decreed that if the animal offered was slain elsewhere, blood should be imputed, and that soul should be cut off from his peoples (Lev. 17:3, 4, 8, 9); the reason was that then the conjunction of good and truth, thus the heavenly marriage, was not represented; but the conjunction of evil and falsity, which is the infernal marriage.

AC 10026. And thou shalt take of the blood of the bullock. That this signifies Divine truth accommodated in the natural or external man, is evident from the signification of “blood,” as being the Divine truth that proceeds from the Lord’s Divine good; and from the signification of “the bullock,” as being the natural of man, which is to be purified, and in which truth and good are to be implanted (n. 9990). That mention is here first made of “blood,” and that it was to be put on the horns of the altar, and the rest of it poured out at its base, is because by “blood” in the Word is signified the Divine truth that proceeds from the Lord‘s Divine good, and all purification is effected thereby, for truth teaches man what is good and how he should live, and when a man knows this, then for the first time can the affection or love of good be implanted, and thus the man be regenerated.  For knowledge must come first, before man can have faith, and live the life of faith, which is the life of good. That all purification from evils and falsities is effected through the truths of faith, consequently all regeneration, (n. 9959).

[2] They who have no knowledge of the internal sense of the Word, thus who do not know that by “blood” is signified Divine truth, and that by this from the Lord is effected purification, believe that man is purified by the blood of the Lord, by which they understand His passion of the cross.  But be it known to them that no one is purified by the Lord’s passion of the cross, thus by His blood; but by a life according to His precepts, as He Himself teaches in many places.  The passion of the cross was the last of the Lord‘s temptation, by which He fully glorified His Human, as He Himself also says in Luke:--

Ought not Christ to suffer this, and to enter into His glory? (Luke 24:26).

For the Lord came into the world that He might subjugate the hells and bring back all things into order, even in the heavens, which was effected through temptations admitted into Himself; and the passion of the cross was the last of His temptation, by which He fully conquered the hells, and set the heavens in order, and at the same time glorified His Human; and unless He had done this, no man could have been saved (n. 9528, 9715, 9937, 10019); and that by “the blood of the Lord” is signified the Divine truth that proceeds from His Divine good (n. 4735, 6378, 6978, 7317, 7326, 7850, 9127, 9393).

AC 10027. And shalt put it upon the horns of the altar with thy finger.  That this signifies the Divine power of the Lord from His own, is evident from the signification of “the horns of the altar,” as being the power of truth from good (that “horns” denote power, (n. 9081, 9719-9721); and that the “altar” denotes a representative of the Lord as to Divine good, or a representative of Divine good in the Lord, (n. 9388, 9389, 9714, 9964); and from the signification of “finger,” as being power (n. 7430). That it denotes from His own power, or from His own, is because this was done by Moses, and by Moses is represented the Lord as to Divine truth (n. 9372, 9806), wherefore it is said, “with thy finger.” That the blood was first to be put upon the horns of the altar, was in order that there might be represented the very power of Divine truth from Divine good; for all things are done by the power of Divine truth from Divine good, and nothing is done without it (n. 10019).

AC 10028. And all the blood thou shalt pour out at the base of the altar.  That this signifies Divine truth wholly in the sensuous, which is the ultimate of man’s life, is evident from the signification of “the blood,” as being the Divine truth from the Lord‘s Divine good (n. 10026); and from the signification of “the base of the altar,” as being the sensuous which is the ultimate of man’s life.  That the base of the altar has this signification is because the altar was a representative of the Lord‘s Divine Human, wherefore its base signifies that which is the ultimate of life in the human, and the ultimate of life in the human is that which is called the external sensuous, which is here meant.  That the altar was the chief representative of the Lord’s Divine Human, may be seen above (n. 9388, 9389, 9714, 9964); that its base is its ultimate is evident; that this with man is the external sensuous, and what this is, see also above (n. 9212, 9216, 9996).

[2] How the case herein is shall be briefly told. When a man is being purified, then first of all are learned such truths as can be apprehended by the sensuous man, such as are the truths in the sense of the letter of the Word; afterward are learned more interior truths, such as are collected from the Word by those who are in enlightenment, for these collect its interior sense from various passages where the sense of the letter is unfolded From these, when known, truths still more interior are afterward drawn forth by those who are enlightened, which truths together with the former serve the church for doctrine, the more interior truths for doctrine to those who are men of the internal church, the less interior for doctrine to those who are men of the external church.  Both the former and the latter men, provided they have lived according to these truths, are taken up into heaven among the angels, and are there imbued with angelic wisdom, which is from truths still more interior, and finally is from inmost truths in the third heaven.  These truths, together with the former in their order, close in the ultimate truths of the external sensuous, and are all together there. From this it is plain that all interior truths are together in the truths of the sense of the letter of the Word, for these truths, as above said, are the ultimate ones. That all interior things are stored up in order, and are together in ultimates, (n. 9828, 9836). From all this it is evident what is meant by Divine truth being wholly in the sensuous, which is signified by “all the blood being poured out at the base of the altar.”

AC 10029. And thou shall take all the fat.  That this signifies good accommodated, is evident from the signification of “fat” or “fatness,” as being good (n. 5943).  It is called “good accommodated,” because the subject here treated of is the purification of the external or natural man, and the implantation of truth and good, and thus the conjunction of both there, for these are the things signified by the sacrifices and the burnt-offerings. Therefore by “the fat of the bullock” is here meant good accommodated to the natural or external man, and which can be conjoined with the truth there; for truth must be accommodated to its good, and good to its truth, because they must be a one.  Be it also known that the truth and good in the natural or external man differ from the truth and good in the internal man, as do what is exterior and what is interior, or what is lower and what is higher, or what is the same, what is posterior and what is prior. The truth in the natural is memory-knowledge, and the good there is the delight of this, both of which are perceptible to man while he is in the world, for when they are thought of they are seen. But the truth in the internal man is not memory-knowledge that is seen, but is truth implanted in its intellectual part; and the good there also is not perceptible, because it is implanted in the will part--both in the man‘s interior life, in which truth is of faith, and good is of love.  Such is the difference between the truth and good in the internal or spiritual man, and the truth and good in the external or natural man. The implantation and conjunction of the latter is signified by the sacrifice from the bullock, but the implantation and conjunction of the former, by the burnt-offering from the ram.  From all this it is evident what is meant by “accommodated good,” which is signified by “the fat from the bullock.”

AC 10030. That covereth the intestines.  That this signifies which pertains to ultimate or lowest things, is evident from the signification of “the intestines,” as being ultimate or lowest things. “The intestines” denote ultimate or lowest things because they are the ultimate and lowest of man’s interior viscera, not only in respect to situation, but also in respect to use. In respect to situation they are below the stomach, to which they are appended; and in respect to use, they receive last the things digested in man. Above them, as is known, are the stomach, liver, pancreas, and spleen; and still further above are the heart and lungs; and above all is the head. It is also known that the superior organs cast their filth and refuse into the intestines, and thereby remove it, partly by means of the stomach, partly by means of the ducts from the liver, called the hepatic ducts, and also the cystic or biliary, partly by means of the ducts from the pancreas, which with the rest have their outlets into the intestine called the duodenum; from which it is now evident why ultimate or lowest things are signified by “the intestines.”  That by the viscera in man are signified such things as are of the spiritual world, can be seen from what has been abundantly shown at the end of many chapters, where the correspondence of the Grand Man, which is heaven, with all things in man, has been treated of. What in particular corresponds to the intestines, (n. 5392); and that the hells correspond to the faeces and excrements thence ejected, (n. 5393-5396).

[2] As in what now follows mention is made of some parts of the body, as the caul, liver, and kidneys, also the legs, breast, shoulders, and head; and as the ordering of them in the sacrifices is treated of, it shall first be shown that by man‘s members in general are signified such things as are in the Grand Man, that is, in heaven; here only those by which the statue of Nebuchadnezzar is described in Daniel:--

Its head was of pure gold, its breast and arms of silver, its belly and sides of brass, its legs of iron, and its feet part of iron and part of clay (Daniel 2:32, 33);

one who does not know that the Word of the Lord is spiritual, believes that this was said of the kingdoms of the earth; but in the Word the kingdoms of the earth are not treated of, but the kingdom of God, thus heaven and the church. These are described by such things as are on earth and in the kingdoms of earth, because worldly and earthly things correspond to such as are in heaven; for all nature and the whole world is a theater representative of the Lord’s kingdom (n. 9280), and earthly and worldly things are what man first apprehends.

[3] From this it can be seen that by the statue seen by Nebuchadnezzar in a dream are not signified earthly, but heavenly things; but what is specifically signified by the head, breast, belly, and sides, and by the legs and feet, can be known from their correspondence, thus from the internal sense of the Word. From correspondence it is known that by the “head” is signified the first state of the church, by the “breast and arms” the second, by the “belly and side” the third, by the “legs” the fourth, and by the “feet” the last. As the first state of the church was a state of good of love to the Lord, it is said that “the head was of gold;” and as the second state was a state of truth from this good, it is said that “the breast and arms were of silver;” and as the third state was the good of love and its truth in the external or natural man, it is said that “the belly and sides were of brass;” and as the fourth state was the truth of faith, it is said that “the legs were of iron;” and as the last state was truth, which is called of faith, without good, it is said that “the feet were part of iron and part of clay.” And as such a state of the church was the last, it is said that “out of the rock was cut a stone, which brake in pieces and scattered all things, so that the wind carried them away, and no place was found for them” (Daniel 2:34, 35). By this is signified that the good of love to the Lord, the good of charity toward the neighbor, and the good of faith, had completely disappeared, insomuch that it was not known what they are; but only something about the truths of faith without good, or with good which is not good, thus which does not cohere with the truths of faith.

[4] This good is external good without internal, such as is the good of merit, good for the sake of self and for the sake of the world; thus for the sake of profit, honor, and reputation; for the sake of friendship on account of these, or for the sake of favor; and also merely on account of the fear of the law; and not for the sake of the good of charity, which is the good of one‘s fellow-citizen the good of human society, the good of our country, and the good of the church.

[5] Such goods as are mentioned above are signified by “clay,” or “mire,” and the truth with which this good does not cohere is “iron.” Therefore it is said:--

The iron, which thou sawest mixed with miry clay, they shall mingle themselves with the seed of man, but they shall not cleave one to an other, even as iron doth not mingle with clay (Daniel 2:43);

“the seed of man” denotes the truth of faith from man’s own, thus truth falsified and adulterated by application to evils from regard to self and the world.  From all this it is evident that by the members of man, from his head down to the sole of the foot, are signified such things as belong to the church.

[6] That in general the “head” signifies celestial good, which is the good of love to the Lord; the “breast,” spiritual good, which is the good of charity toward the neighbor; and the “feet,” natural good, which is the good and truth of faith, (n. 9913, 9914); also that similar things are signified by “gold,” “silver,” “brass,” and “iron,” (n. 5658); what is specifically signified by the “head,” (n. 4938, 4939, 5328, 9913, 9914); what by “gold,” (n. 113, 1551, 1552, 5658, 9510, 9881); what by the “breast,” (n. 4938, 4939, 5328, 6436, 9913, 9914); what by “silver,” (n. 1551, 5658, 6914, 6917).  From this it is evident what is signified by the “belly” and the “sides,” which are below the breast; but what is signified by “brass,” (n. 425, 1551); what by the “feet,” (n. 2162, 3147, 3761, 4938-4952); what by “iron,” (n. 425, 426); and what by “clay,” or “mire,” (n. 1300, 6669).

[7] From all this it can now be known that by the members and viscera of man are signified such things as correspond to those in the Grand Man, or in heaven, all of which bear relation to the good of love and the truth of faith; and the things that correspond to these correspond also to the same things in the church, for the Lord‘s heaven on earth is the church.  That there is a correspondence of man and of all things pertaining to man with the Grand Man, which is heaven, see what has been shown from experience itself at the end of many chapters, at these places, (n. 3624-3649, 3741-3751, 3883-3896, 4039-4051, 4218-4228, 4318-4331, 4403-4421, 4527-4533, 4622-4633, 4652-4660, 4791-4805, 4931-4953, 5050-5061, 5171-5189, 5377-5396, 5552-5573, 5711-5727, 5846-5866, 5976-5993, 6053-6058, 6189-6215, 6307-6326, 6466-6495). Also what correspondence is, (n. 2987-3003, 3213-3227, 3337-3352, 3472-3485).

AC 10031. And the caul upon the liver.  That this signifies the interior good of the external or natural man, is evident from the signification of “the caul which is upon the liver,” as being the interior good of the external or natural man.  That “the caul” denotes this good is because it is all fat, and by “fat” is signified good (n. 10029). That it denotes interior good is because this fat is higher or more inward in the body than the fat which covers the intestines.  By “the liver” also is signified interior purification, for the liver purifies the blood, but the intestines purify those things from which the blood is derived.  That it denotes the good of the external or natural man, is because by the “bullock,” in which is this caul, is signified the good of innocence and of charity in the external or natural man (n. 9990).  Elsewhere by “the liver” is signified the external good of innocence such as belongs to infants, because before the rest of the viscera have been fully formed for their use, which is the case when the infants are embryos, these are nourished through the liver, for all the nutritious juice is brought there through the placenta and the umbilical cord from the womb of the mother. This juice corresponds to the good of innocence.

[2] That this good is signified by “the liver” is evident in Jeremiah:--

Mine eyes have been consumed by tears, my inwards have been troubled, my liver hath been poured forth on the earth, for the breach of the daughter of my people; the infant and the suckling faint in the streets, they say to their mothers, Where is grain and vine? (Lam. 2:11, 12);

in this passage is described the grief of the vastated church; grief for destroyed truth is signified by “the eyes being consumed by tears;” grief for the destroyed truth of innocence, by “the inwards being troubled;” and grief for the destroyed good of innocence, by “the liver being poured forth on the earth.” Wherefore the infant and the suckling are said to “faint in the streets,” and “they say to their mothers, Where is grain and wine?” “The daughter of the people for whose breach is this grief,” denotes the church (n. 2362, 3963, 6729); “eyes” denote the things of the internal sight, thus the truths of faith (n. 4526, 4528, 9051); “the inwards” denote the truths of innocence (n. 3294); “the liver” denotes the good of innocence; for “the infants and sucklings who faint in the streets,” denote those who are in the good of innocence (n. 430, 3183, 4563, 5608); “the grain and wine” concerning which “they say to their mothers, Where are they?” denote the good of truth and the truth of good; “grain,” the good of truth (n. 5959); “wine,” the truth of good (n. 1071, 1798).

AC 10032. And the two kidneys, and the fat that is upon them. That this signifies the interior truth of the external or natural man, and its good, is evident from the signification of “the kidneys,” as being interior truths; and from the signification of “fat,” as being good (n. 10029); that it denotes the good of this truth is because it was the fat upon the kidneys. It is said “the good of this truth,” because every good has its own truth, and every truth its own good. There are innumerable kinds of good, and every kind of good has a truth which is of the same kind; for in the universal heaven there are goods and truths which make the life there, and they are everywhere various. The quality of the good which is signified by “the fat upon the kidneys,” is evident from the truths which are signified by “the kidneys.” By “the kidneys” are signified truths which explore, purify, and correct, taking this signification from their function. This shows what is signified by “kidneys,” or “reins,” in the following passages:--

Jehovah trieth the rein and the heart (Jer. 11:20).

Thou that triest the hearts and the reins, O just God (Ps. 7:9).

O Jehovah, explore my reins and my heart (Ps. 26:2).

O Jehovah, Thou possessest my reins (Ps. 139:13).

I am He who searcheth the reins and the heart (Rev. 2:23).

“To search,” and “to try, the kidneys,” or “reins,” denotes to explore the truths of faith; and “to search,” and “try, the heart” denotes to explore the goods of love, for “the heart” denotes the good of love (n. 3883-3896, 7542, 9050). That the truths of faith are signified by “the kidneys” is very evident in David: “O Jehovah, Thou desirest truth in the reins” (Ps. 51:6). That by “the kidneys” is signified interior truth and its exploration, is because by the ureters and the bladder, which go forth from the kidneys, is signified exterior truth and its exploration, as also its correction (n. 5381-5384).

AC 10033. As the subject treated of in this chapter is the sacrifice and the burnt-offering by which Aaron and his sons were to be inaugurated into the priesthood, a few more words shall be said about the blood and the fat.  That all the blood of the sacrifice and of the burnt-offering was to be poured forth at the altar, and that all the fat was to be burned on the altar, is evident from the statutes and the laws concerning the burnt-offerings and the sacrifices in Leviticus. That it was so done was because the “blood” signified Divine truth, and the “fat” Divine good. That “blood” had this signification is evident from what was shown concerning blood in (n. 4735, 6378, 6978, 7317, 7326, 7850, 9127, 9393); and that “fat” signified Divine good, (n. 5943).

[2] That by “blood” is signified Divine truth is evident in Ezekiel:--

Gather yourselves from every side upon My sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth; ye shall eat fat to satiety, and drink blood even to drunkenness, of My sacrifice which I will sacrifice for you; ye shall be sated upon My table with horse, with chariot, with the mighty man, and every man of war. Thus will I put My glory among the nations (Ezek. 39:17-22);

everyone can see that by “blood” is not here meant blood, for it is said that they should “drink the blood of the princes of the earth, and this even to drunkenness;” and also that they should “eat fat even to satiety;” and then that they should be “sated with horse and with chariot.” From this it is plain that something else than blood is meant by “blood,” and something else than the princes of the earth by these “princes;” also something else than fat, and than horse and chariot, by “fat” and “horse” and “chariot;” but what is signified cannot be known except by means of the internal sense, which teaches that “blood” denotes Divine truth; “the princes of the earth,” the primary truths of the church; “fat,” Divine good; a “horse,” the internal sense of the Word; and a “chariot,” the very doctrine therefrom. That “blood” denotes Divine truth is evident from the passages above cited; also that “the princes of the earth” denote primary truths (n. 5044); “the earth,” the church (n. 9325); a “horse,” the internal sense of the Word (n. 2760-2762); and a “chariot,” doctrine (n. 5321, 8215).

[3] From all this it is now evident what is signified by the words of the Lord in John:--

Jesus said, Except ye eat the flesh of the Son of man, and drink His blood, ye shall 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 food indeed, and My blood is drink indeed. He that eateth My flesh and drinketh My blood, abideth in Me, and I in him (John 6:53-56).

That “flesh” denotes Divine good, (n. 3813, 7850, 9127); and that “the Son of man whose flesh they were to eat and whose blood they were to drink” denotes the Lord as to Divine truth from Divine good, (n. 9807).

[4] But that “fat,” or “fatness,” denotes Divine good, is evident in these passages:--

In this mountain Jehovah shall make for all peoples a feast of fat things (Isa. 25:6).

Attend unto Me, and eat ye good, and your soul shall be delighted in fatness (Isa. 55:2).

I will fill the soul of the priests with fatness, and My people shall be sated with My good (Jer. 31:14).

From all this it can be seen why all the fat of the sacrifice was to be burnt upon the altar, and why all the blood was to be poured forth at its side.

[5] As “blood” and “fat” signified these Divine things, therefore the Israelitish people were wholly forbidden to eat fat and blood, as is evident in Moses:--

It shall be a statute of eternity in your generations, that ye shall eat no fat and no blood (Lev. 3:17).

Ye shall eat no fat, whether of ox, or sheep, or goat; everyone who shall eat the fat of the beast of which an offering is made by fire unto Jehovah, the soul that eateth it shall be cut off from his peoples (Lev. 7:23, 25).

Whosoever shall eat any blood, I will set My faces against the soul that eateth blood, and will cut him off from the midst of his people (Lev. 17:10-14; Deut. 12:23-25).

[6] The reason why to eat fat and blood was so severely forbidden, was because by it was represented the profanation of Divine truth and Divine good; for the Israelitish and Jewish nation was in external things separate from internal, thus in no Divine truth and in no Divine good in respect to faith and love; but was in external worship without these; for they were in the love of self and of the world more than other nations, consequently in the evils that spring from this love, which are contempt for others, enmity, hatred, revenge, ferocity, and cruelty.  Hence also it was that internal truths were not revealed to them, for if they had been revealed, they could not but have profaned them. That such was the character of that nation, (n. 9320, 9380). Therefore they would have represented profanation if they had eaten blood and fat, for whatever was instituted among them was representative of the interior things of the church and of heaven.

[7] From this again it is plain what is signified by “eating fat to satiety,” and by “drinking blood, the blood of the princes of the earth, even to drunkenness,” in (Ezekiel 39:17-22); namely, that when interior things were opened, then to those who were in them, that is, in faith and in love to the Lord, would be appropriated Divine truth and Divine good, which was done among the nations when the Lord came into the world; wherefore also it is there said, “Thus will I put My glory among the nations.” By “glory” is signified Divine truth proceeding from the Lord, such as it is in heaven (n. 9429); and by “nations” are signified all who are in good (n. 1259, 1260, 1416, 1849, 4574, 6005, 8771, 9256).

[8] This the Lord Himself confirms when He says that “His flesh is food indeed, and His blood is drink indeed,” and that “whoso eateth His flesh, and drinketh His blood, abideth in Him, and He in him” (John 6:55, 56); and also in His instituting the Holy Supper, in which they were to “eat His flesh and drink His blood” (Matt. 26:27, 28); by which is signified the appropriation of Divine good and Divine truth from Him; and the appropriation of Divine good and Divine truth from the Lord is possible with those only who acknowledge the Lord’s Divine, for this is the first and essential thing itself of all things of faith in the church.  For heaven cannot be unclosed to others, because the whole heaven is in this faith; thus the Divine truth that proceeds from the Lord‘s Divine good, which is there meant by “blood,” cannot be communicated to others. Therefore let everyone within the church take heed to himself lest he deny the Lord, and also lest he deny His Divine, for heaven is closed to this denial, and hell is opened to it, all such being separated from heaven, where the Divine of the Lord is all in all, because it makes heaven.  And when heaven has been closed, a memory-knowledge of the truths of faith from the Word and the doctrine of the church is indeed possible; but not any faith which is faith, for faith which is faith comes from above; that is, through heaven from the Lord.

[9] That the Lord so spake, namely, that He called the Divine good that proceeds from Him His “flesh,” and the Divine truth that proceeds from His Divine good His “blood,” was because the Word, which is from Him, was the Divine that fills the universal heaven.  Such a Word must exist by means of correspondences, consequently must be representative and significative in each and all things, for thus and no otherwise it conjoins the men of the church with the angels in the heavens. For when men perceive the Word according to the letter, the angels perceive it according to the internal sense; thus instead of the Lord’s “flesh” they perceive Divine good, and instead of His “blood,” Divine truth, both from the Lord.  From this what is holy flows in through the Word.

AC 10034. And shalt burn them on the altar.  That this signifies from the Lord‘s Divine love, is evident from the signification of “burning,” as being the kindling of the Divine love; and from the representation of the altar, as being a representative of the Lord in respect to the Divine good of love (n. 9388, 9389, 9714). That “to burn” denotes the kindling of the Divine love, is because the Divine love was signified by the fire upon the altar (n. 6832).

AC 10035. And the flesh of the bullock.  That this signifies the evil of the former loves there, is evident from the signification of “flesh,” as being the good of love, and in the opposite sense the evil of love; and from the signification of “the bullock,” as being the external or natural.  For by a “bullock” and a “calf” in a good sense is signified the external or natural of man in respect to the good of innocence and of charity; but in the opposite sense, the external or natural of man in respect to the evil which is contrary to the good of innocence and of charity; for in the Word most things have also an opposite sense. That “the flesh of the bullock” here signifies the evil of the former loves in the external or natural man, is because by “flesh” is signified man’s will, thus his own, for that which is of the will is his own; and as by “flesh” is signified the will or own, therefore by it is also signified the good of love, or the evil of love. For in man there are two faculties called understanding and will. To the understanding pertain truths or falsities; but to the will, goods or evils. Thus to the understanding pertain the things of faith, and to the will the things of love, because the things of love are perceived as goods, and the things of faith are perceived as truths. Moreover with those who are in falsities and evils, falsities are of faith, and evils are of love.

[2] From this it can be seen what is meant by the own of the will, which is signified by “flesh” in both senses. Be it known further that all the own of the will of man is evil, because from himself man loves nothing but himself and the world, and if he loves his neighbor it is for the sake of himself. Therefore he must be regenerated, and through regeneration receive a new will; but the will which he receives through regeneration is not of the man, but of the Lord with the man. When this will or will part is meant by “flesh,” then “flesh” signifies the good of love. But see what has already been shown concerning “flesh,” and concerning own, namely, that “flesh” signifies the Lord‘s own which is Divine good, and from this it signifies all the good of love with the regenerate man, (n. 3813, 7850, 9127); and that in the opposite sense it signifies the own of the will of man, which is the evil of love, (n. 999, 3813, 8409). That the Lord’s own denotes the Divine good, and from this the good of love to Him and toward the neighbor, because the Lord‘s own is that which gives the life of heaven to man when he is being regenerated, (n. 1023, 1044, 1937, 1947, 3812, 5660, 5786, 8480); and that man’s own is nothing but evil, (n. 210, 215, 694, 874-876, 987, 1047, 3812, 4328, 5660, 5786, 8480, 8497). That by “the flesh of this bullock” is signified the evil of love, is evident from what follows in this verse, namely, that the flesh, the skin, and the dung were to be burned without the camp, because they were sin.  But what was represented by the command that the flesh of the sacrifice was to be eaten by the priest and by the people in the holy place, will be seen below (n. 10040).

AC 10036. And its skin.  That this signifies falsity in ultimates, is evident from the signification of the “skin,” or “hide,” as being truth in ultimates, and in the opposite sense falsity there. This signification of the “skin” or “hide” is from correspondence, for those who in the Grand Man or heaven bear relation to the skin, are those who are in the truths of faith, and not so much in the corresponding good, and who are on the threshold of heaven (n. 5552-5559); hence by “skin” or “hide” in the abstract sense is signified truth in ultimates (n. 3540, 8980). That here by the “skin” is signified falsity in ultimates, is because by the “flesh” is signified the evil of love (n. 10035); and when “flesh” signifies the evil of love, its “skin” signifies the falsity of faith thence derived.

AC 10037. And its dung.  That this signifies all the other unclean things, is evident from the signification of “dung,” as being what is unclean. That “dung” signifies what is unclean, consequently evil and falsity, for in the spiritual sense these are unclean, is because all that is useless and worn out of the food goes into dung and into ordure, and in the spiritual sense “food” denotes the truth and good of faith and of love (n. 4792, 5147, 5293, 5340, 5342, 5576, 5915, 8562, 9003). Hence also it is that dung, ordure, and excrement correspond to evils which are in hell, which also in the Word is called “the draught”, in regard to which correspondence (n. 954, 2755, 4948, 5394, 5395, 7161).

[2] Hence then it is that such things in the Word signify things infernal, as can be seen from the following passages. In Isaiah:--

He that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, everyone that is written unto life in Jerusalem, when the Lord shall have washed away the excrement of the daughters of Zion, and shall have washed away the bloods of Jerusalem (Isa. 4:3, 4);

by “Zion” and “Jerusalem” is signified the church, by “Zion” the church with those who are in the good of love, and by “Jerusalem” with those who are in truths from this good; “to wash away the excrement of the daughters of Zion” denotes to purify from evils those in the church who are in the good of love, and “to wash away the bloods of Jerusalem” denotes to purify from falsities of evil those in the church who are in truths.

[3] In Jeremiah:--

They shall draw out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and shall spread them before the sun and the moon, and all the army of the heavens, which they had loved, and which they had served; they shall not be gathered, nor buried; they shall be for dung upon the faces of the earth (Jer. 8:1, 2);

by these words is described the state of those who have profaned the goods and truths of the church, which state at that time was also represented by the drawing out of bones from the sepulchres; “the bones of kings and of princes drawn out from sepulchres” signify truths profaned; “the bones of priests and of prophets” signify goods profaned; “to be spread before the sun, the moon, and all the army of the heavens,” signifies removal from all good and truth; “not to be gathered, nor buried,” signifies no resurrection to life; “to be dung on the faces of the earth” signifies to be nothing but infernal.  Again:--

They shall die by deaths of malignant diseases, so that they shall not be bewailed, neither shall they be buried; they shall be for dung on the faces of the earth (Jer. 16:4; 25:33);

by “dung on the faces of the earth” is signified the like as above.

[4] In Lamentations:--

They who did eat dainties were devastated in the streets; they that were brought up on crimson have embraced dunghills (Lamentations 4:5);

“they who did eat dainties” denote those who have the Word and from it the knowledges of truth; “they that were brought up on crimson” denote those who are in the knowledges of good; “to embrace dunghills” denotes to learn and choose falsities in place of these. In Malachi:--

If ye will not hear, and if ye will not lay to heart, I will send a curse upon you, and will scatter dung upon your faces, the dung of your feasts (Mal. 2:2, 3);

“to scatter dung upon the faces” denotes to defile the interiors of life with the falsities of evil; “the dung of feasts” denotes to defile the holy things of worship.

[5] In Ezekiel:--

The prophet was commanded to make a cake of barley with the dung of human excrement, because thus do the sons of Israel eat their unclean bread.  But he said, Ah, Lord Jehovah, my soul hath not been polluted; there hath not come into my mouth the flesh of abomination. Then He answered, I give thee the excrement of an ox instead of the dung of man, that thou mayest make thy bread with it; for I will cause them to lack bread and water, and a man and his brother shall be desolated, and shall pine away because of their iniquity (Ezek. 4:9, 12-17);

by these things was represented the quality of the good and truth of the church of the Jewish nation; “a cake of barley with the dung of human excrement” signifies the interior good of the church defiled with the evils of the love of self; “a cake with the excrements of an ox” signifies the external good of the church defiled with the evils of this love.

[6] Because these things are signified by the “cake,” it is said that they “should lack bread and water,” and “should be desolated;” “bread and water” denote good and truth; “to lack them,” and “to be desolated,” denote to be deprived of them.  Because such things were signified by “dung,” “ordure,” and “excrement,” it is plain what is signified by these words in Moses:--

There shall be a space without the camp, whither thou shalt go forth abroad; and thou shalt have a paddle, with which thou shalt cover thine excrement; for Jehovah God walketh in the midst of thy camp; that thy camp may be holy, and He see not in thee the nakedness of anything, and turn back from behind thee (Deut. 23:12-15);

this was commanded because what is unclean was represented by the ordure; for by the camp where the sons of Israel were, was represented heaven and the church, where the Lord is present through faith and love; and therefore by the “space without the camp” was represented where heaven and the church are not, thus where the Lord is not present through faith and love. Therefore it is said that “the camp should be holy, lest Jehovah walking in the midst of the camp should see the nakedness of anything and should turn back.”  “Nakedness” denotes what is unclean by reason of evils and falsities. “The camp” there signified heaven and the church, where the Lord is.

AC 10038. Shalt thou burn with fire without the camp.  That this signifies that those things were to be committed to hell, and to be defiled with the evils of the love of self, is evident from the signification of “burning with fire,” as being to consume with the evils of the love of self; for by “burning” is signified consuming, and by “fire” the evil of the love of self (n. 1297, 5071, 5215, 6314, 6832, 7324, 7575, 9141, 9434); and from the signification of “the camp,” as being heaven and the church, and in the opposite sense where heaven and the church are not, thus hell.  That “to be burned with fire” denotes to be consumed by the evils of the love of self, is because this love consumes all the goods and truths of faith. That the love of self does this is known to scarcely anyone at this day, and consequently neither is it known that this love is hell with man, and that it is meant by “hell fire.”

[2] For there are two fires of life with man; one is the love of self, the other is love to God. They who are in the love of self cannot be in love to God, because these loves are opposite. They are opposite because the love of self produces all evils, which are contempt for others in comparison with self, enmity against those who do not favor, and finally hatreds, revenges, ferocities, cruelties; which evils wholly resist the Divine influx, and consequently extinguish the truths and goods of faith and of charity, for these are what flow in from the Lord. Anyone who reflects is able to know that everyone‘s love is the fire of his life; for without love there is no life, and such as the love is such is the life; and from this it can be known that the love of self produces evils of every kind, and that it so far produces them as it is regarded as the end, that is, so far as it reigns.  The worst kind of the love of self is the love of ruling for the sake of self, that is, solely for the sake of honor and self-advantage. They who are in this love are indeed able to make a profession of faith and charity; but they do this with the mouth, and not with the heart; nay, the worst of them regard the things of faith and charity, thus the holy things of the church, as means to attain their ends. But of the Lord’s Divine mercy I will speak specifically of the love of self, and its various kinds, and the evils that spring from it, and of the state of such in the other life. These things have been said that it may be known what is denoted by being “burnt with fire without the camp.”

[3] That the camp where the sons of Israel encamped represented heaven and the church, and hence that “without the camp” denotes where heaven and the church are not, thus hell, can be seen from what is related in the Word about the camp and the encamping of the sons of Israel in the wilderness, as from these words in Moses:--

The sons of Israel shall encamp, every man by his own camp, and every man by his own standard, according to their armies; and the Levites shall encamp around the Habitation of the testimony, that there be no hath upon the congregation of the sons of Israel (Num. 1:52, 53; 2:2).

And further:--The tribes of Judah, Issachar, and Zebulun encamped to the east; the tribes of Reuben, Simeon, and Gad to the south; the tribes of Ephraim, Manasseh, and Benjamin to the west; and the tribes of Dan, Asher, and Naphtali to the north; but the Levites in the midst of the camp (Num. 2, 10).  Their encampments were so ordered that they might represent heaven and the church (n. 9320); by the tribes also, according to which they encamped, were represented all the goods and truths of heaven and the church in the complex (n. 3858, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7836, 7891, 7996, 7997); hence it is said that “Jehovah dwelt in the midst of the camp” (Num. 5:3), and that “He walketh in the midst of them, and therefore they shall be holy” (Deut. 23:14); and in the prophetic utterance of Balaam it is said, “when he saw Israel dwelling according to their tribes, he said, How good are thy tabernacles O Jacob, and thy habitations O Israel” (Num. 24:2, 3, 5).

[4] As by the camp was represented heaven and the church, it follows that by “without the camp” was signified where heaven and the church are not, thus hell; and therefore everyone that was unclean and also that was guilty was sent forth thither, as can be seen from the following passages:--

Ye shall send forth out of the camp every leper, and everyone that suffereth with an issue, everyone unclean on account of a soul, from a male even to a female, ye shall send them abroad out of the camp, that they pollute not the camp, in the midst of which Jehovah dwelleth (Num. 5:2, 3; Lev. 13:45, 46).

A man that is not clean by chance of the night shall go abroad out of the camp, and shall not come into the midst of the camp; when he shall wash himself in waters, and the sun hath set, he shall enter into the camp. Thou shalt have a space without the camp, whither thou mayest go forth abroad, and thou shall cover thine excrement with a paddle, because Jehovah walketh in the midst of the camp; therefore the camp shall be holy (Deut. 23:10-15).

It was also commanded that persons should be stoned “without the camp” (Lev. 24:14; Num. 15:35, 36). From all this it is now evident that by “burning with fire the flesh, skin, and dung of the bullock without the camp,” is signified that the evils which are signified by these things were to be committed to hell.

[5] The like that was represented by the camp, and without the camp, was also represented by the land of Canaan and the lands round about it, after that land had been distributed for inheritances among the sons of Israel. From this it is that by the “land of Canaan,” and simply by “land,” in the Word, are signified heaven and the church, and by the “sons of Israel” those who are in heaven and the church. That by “land” or “earth” is signified heaven and the church, (n. 9325); and that by the “sons of Israel” are signified those who are there, (n. 9340).

AC 10039. It is sin.  That this signifies thus purified from evils and falsities, is evident from the signification of “sin,” when by it is meant sacrifice, as being purification from evils and falsities; for in the original tongue by “sin,” where sacrifices are treated of, is meant sacrifice for sin, and by “sacrifice” is signified purification from evils and falsities (n. 9990, 9991). That in the Word sacrifice for sin is called “sin,” (Leviticus 4:3, 8, 14, 20, 21, 24, 25, 29, 33, 34; 5:6, 8, 9; 16:9, 25).

AC 10040. As the flesh of the bullock with its skin and dung was to be burnt with fire without the camp, it can be seen that by its “flesh” was not signified the good of love, but the evil of love, according to what was said of its flesh above (n. 10035), and of the camp just above (n. 10038). But that the eating of the flesh of the sacrifice was allowed, as can be seen from the passages which follow, was because that nation, while in worship, was in the external without the internal (n. 9320, 9380); and the external without the internal is not at all holy, because then there is only gesture of the body and speech of the mouth, and the heart and soul are absent. Nevertheless the external without the internal was called holy, because it represented holy internal things. Holy internal things are all things that belong to love and faith from the Lord to the Lord.  As that nation was of this character, they were not allowed to eat blood and fat, because by “blood” was signified the Divine truth which is of faith, and by “fat” the Divine good which is of love, both from the Lord (n. 10033); but they were allowed to eat the flesh of the sacrifice, because it signified what is man‘s own (n. 10035), and the own of that nation was to worship external things as holy, and to make no account whatever of internal things; which worship, except as a representative that was holy, was idolatrous (n. 4281, 4311). Moreover representatively, “flesh” is nothing else, seeing that its blood represented Divine truth and its fat Divine good (n. 10033), for in this case the flesh represented something without life and soul, which is called dead, as is the external without the internal, according to these words in Moses:--

Thou shalt not eat the blood, for the blood is the soul; than shalt not eat the soul with the flesh (Deut. 12:23).

[2] Worship is nearly similar with the Gentile people of the Catholic religion, as it is called, namely, external without internal; for it is not granted to the common people to know the internal things of the Word, seeing that they are not allowed to read the Word.  For this reason also it has of the Lord’s Divine Providence come to pass that in the Holy Supper the bread is given, which is “the flesh;” and not the wine, which is “the blood;” and yet the blood is what gives life to the flesh, as the wine does to the bread. For as bread without wine does not give nourishment to the body, so neither does the good of love, which is signified by “bread” and by “flesh,” without the truth of faith, which is signified by “wine” and by “blood,” give nourishment to the soul. By the Divine Providence of the Lord it has also come to pass that the priest should drink up the wine, because by this is signified the nourishment of the soul by Divine truth without the good of love, which is a holy external without a holy internal.  That this has come to pass by the Divine Providence of the Lord they do not know, because they idolatrously adore external things, and thus do not apprehend internal ones; and therefore if they had acted differently they would have profaned holy things just like the Jews. By drinking wine alone, is also signified alone to know Divine truth, and not the common people, except in so far and in such a way as the priests wish, as also is the case there.  That in the Holy Supper the flesh and the bread denote the Divine good of the Lord‘s Divine love toward the human race, and the reciprocal love of man to the Lord; and that the blood and the wine denote the Divine truth that proceeds from the Lord’s Divine good, thus the truth of faith from the Lord to the Lord, (n. 3464, 3813, 4211, 4217, 4735, 4976, 6135, 6377, 6789, 7850, 9127). As regards the flesh of the sacrifices, when it was to be brought forth out of the camp, and burned with fire, see (Leviticus 4:11, 12, 21); and when and by whom it was to be eaten, (Leviticus 6:19-30; 7:6, 15-19; 19:5, 6; Deuteronomy 12:7, 17, 18, 27; 26:6, 7).

AC 10041. Verses 15-18. And thou shalt take one ram, and Aaron and his sons shall lay their hands upon the head of the ram. And thou shalt slay the ram, and thou shalt take its blood, and sprinkle it upon the altar round about. And thou shalt cut the ram into its pieces, and shalt wash its intestines, and its legs, and put them upon its pieces, and upon its head. And thou shalt burn with the whole ram upon the altar; this is a burnt-offering unto Jehovah; an odor of rest, an offering made by fire unto Jehovah is this.  “And thou shalt take one ram,” signifies the good of innocence in the internal man; “and Aaron and his sons shall lay their hands,” signifies the communication of power; “upon the head of the ram,” signifies with the whole; “and thou shalt slay the ram,” signifies preparation for the purification of the internal man; “and thou shalt take its blood,” signifies Divine truth; “and sprinkle it upon the altar round about,” signifies conjunction with Divine good; “and thou shalt cut the ram into its pieces,” signifies that the interior things are to be set in order in a distinct manner; “and shalt wash its intestines,” signifies the purification of the lowest things; “and its legs,” signifies the purification of the exterior things of the natural man; “and put them upon its pieces, and upon its head,” signifies the setting in order of exterior things under internal and inmost ones; “and thou shalt burn with the whole ram upon the altar,” signifies the internal of the Lord‘s Divine Human united to the Divine good of His Divine love, which was in Himself; “this is a burnt-offering unto Jehovah,” signifies the glorification of the Lord’s Human; “an odor of rest,” signifies perceptivity of peace; “an offering made by fire to Jehovah is this,” signifies all from the Divine love.

AC 10042. And thou shalt take one ram.  That this signifies the good of innocence in the internal man, is evident from the signification of a “ram,” as being the good of innocence and of charity in the internal man.  As in this chapter the sacrifices and burnt-offerings of rams and of lambs are treated of, it must be told what was signified by the animals in general that were offered in the sacrifices and burnt-offerings. These animals were oxen, bullocks, he-goats, rams, she-goats, and he-kids; also he-lambs, she-lambs, and she-kids.  One who does not know what these animals signify, cannot possibly know what is specifically signified by the sacrifices and burnt-offerings of them. Be it known that all animals on the earth signify such things as are in man, which in general bear relation to the affections of his will and the thoughts of his understanding, thus to goods and truths, for goods are of the will, and truths are of the understanding. And as they bear relation to goods and truths, they also bear relation to love and faith, for all things of love are called goods, and all things of faith are called truths.

[2] That animals of different kinds have such a signification has its cause in the representatives in the other life; for in that life there appear animals of many genera and innumerable species. Such animals there are appearances to the very life, corresponding to the affections and thoughts that exist with the spirits and angels. That this is so can be seen also from the prophetic visions in the Word throughout; for all things seen by the prophets are such as appear before the angels in heaven. From this it is that beasts are so frequently mentioned in the Word, and by everyone of them is signified something that bears relation to such things as are in man. Neither is man anything but an animal in respect to his external man, but he is distinguished from animals by the internal man, whereby both the internal and the external man can be elevated toward heaven and to God, and thence receive faith and love. From this it is that beasts were employed in the sacrifices and burnt-offerings. He who does not know this, cannot possibly know why it was commanded at one time to offer bullocks, rams, and he-lambs; at another time oxen, she-goats, and she-lambs; and at another he-goats, he-kids, and she-kids; for otherwise what would he the purpose of such things? That in the Word “beasts” signify goods and evils with man, and also truths and falsities, (n. 142, 143, 246, 714, 715, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198, 7523, 7872, 9090); and that on this account they were employed in the sacrifices, (n. 1823, 2180, 2805, 2807, 2830).

[3] But as regards the sacrifices and burnt-offerings from them, be it known, I. That the representative worship with the Jewish and Israelitish nation consisted chiefly in sacrifices and burnt-offerings. II. That the sacrifices and burnt-offerings in general signified the regeneration of man through the truths of faith and the goods of love from the Lord; and in the supreme sense the glorification of the Lord‘s Human.  III. That everything of worship, according to the various things of it, was represented by the sacrifices and burnt-offerings, thus with all variety; and that for this reason various kinds of animals were commanded.

[4] But to take up these points in detail: I. That the representative worship with the Jewish and Israelitish nation consisted chiefly in sacrifices and burnt-offerings, is evident from the fact that they were employed for every sin, and for every guilt; also for every consecration and inauguration; and besides on every day, on every sabbath, every new moon, and every festival; and that for this reason the altar was the most holy of all things, and all the other things of worship with that nation depended upon these. Therefore where the abolition of representative worship is treated of in Daniel, it is said that “the sacrifice and oblation shall cease” (Daniel 9:27), and “the continual sacrifice shall be removed” (Daniel 8:10-13; 11:31; 12:11).  By “the continual sacrifice” is specifically signified the sacrifice that was offered daily, and in general all worship.  But see what has already been shown about these things, namely, That sacrifices in general signify all representative worship (n. 923, 2165, 6905, 8680, 8936): That the altar was the principal representative of the Lord and from this of worship (n. 2771, 2811, 8935, 8940, 9388, 9389, 9714, 9964): That the ancients before Eber knew nothing of sacrifices (n. 2180): That by Eber, thus with the Hebrew nation, and from this with the posterity of Jacob, sacrifices were instituted, and why (n. 1128, 1343, 2180, 2818): That sacrifices were not commanded, but permitted (n. 2180).

[5] II. That sacrifices and burnt-offerings in general signified the regeneration of man through the truths of faith and the goods of love to the Lord from the Lord, is evident from the fact that all things of worship relate to purification from evils and falsities, to the implanting of truth and good, and to their conjunction, thus to regeneration; for by means of these three things man is regenerated; consequently sacrifices and burnt-offerings were offered for every sin and for every guilt; and when they were offered, it is said that expiation was made and that pardon would be granted (Lev. 4:20, 26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 7:7; 10:17; 14:18, 19; 15:30, 31; 16:6, 24; 17:11). The pardon of sins, expiation, propitiation, and redemption, are also nothing else than purification from evils and falsities, the implantation of good and truth, and their conjunction, thus regeneration (n. 9076, 9452-9454, 9937, 9938). Every process of regeneration is also described by the special rituals of the several sacrifices and burnt-offerings, and it is opened when the representatives are unfolded by means of the internal sense (n. 10022).

[6] That in the supreme sense the sacrifices and burnt-offerings signify the glorification of the Lord’s Human, is because all the rituals of worship instituted with the Israelitish and Jewish nation regarded the Lord alone; thus the sacrifices and burnt-offerings especially regarded Him, because by them in general was represented everything of worship, as has been shown above. More over the regeneration of man is from no other source than the Lord (n. 9506, 9715, 9486, 9487, 9809, 10019); and therefore where the regeneration of man is treated of in the Word, in the supreme sense the glorification of the Lord‘s Human is treated of; for the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4402, 5688). To glorify the Human is to make it Divine, but to regenerate man is to make him heavenly, in order that the Divine of the Lord may dwell in him.

[7] III. That everything of worship, according to the various things of it, was represented by the sacrifices and burnt-offerings, thus with all variety, and that for this reason various kinds of animals were commanded, is evident from the various things for which sacrifices and burnt-offerings were made; namely, for sins by error, and for sins not by error; for every transgression and uncleanness, whether with the priest, or with the whole assembly, or with a prince, or with any soul; for cleansing from leprosy; for purification after child-bearing; for the consecration of the altar, of the Tent of meeting and of all things therein; for the cleansing of the same when Aaron once every year entered into the holy of holies; for the inauguration of Aaron and his sons into the priesthood; for the consecration of the Nazirites; and in general on the three feasts, on each of the new moons, on the sabbaths, and daily in the morning and between the evenings; besides the votive and voluntary offerings.

[8] As there were sacrifices and burnt-offerings for such various purposes, and by them were represented the various things of worship, therefore also the various kinds of animals that were to be offered were commanded; namely, bullocks, oxen, and he-goats; rams, she-goats, and he-kids; he-lambs, she-lambs, and she-kids; and by the sacrifices and burnt-offerings from the bullock, ox, and he-goat were represented the purification and regeneration of the external or natural man; by those from the ram, she-goat, and he-kid were represented the purification of the internal or spiritual man; and by those from the he-lamb, she-lamb, and she-kid were represented the purification or regeneration of the inmost or celestial man.  That there are three things that are in succession with man: the celestial, the spiritual, and the natural, (n. 9992, 10005, 10117); and that in order to be regenerated a man must be regenerated as to things internal and also external, (n. 9325).

[9] But what is specifically signified by the sacrifice and the burnt-offering from a ram, which are treated of in this chapter, is evident from the passages in the Word where sacrifices and burnt-offerings from a ram are described, and where a ram is mentioned; from which it is plain that by a “ram” is signified the good of innocence and of charity in the internal man; and by the sacrifice and burnt-offering from it, the purification and regeneration of the internal man; thus the implantation of the good of innocence and charity therein.  That this is signified by a “ram,” is evident from the following passages. In Isaiah:--

All the flocks of Arabia shall be gathered together to thee, the rams of Nebaioth shall minister to thee; they shall come up with acceptance on Mine altar (Isa. 60:7);

where the subject treated of is the Lord and His heaven and church; “the flocks of Arabia” denote all the goods of the internal man; “the rams of Nebaioth” denote the goods of innocence and of charity there. That “flocks” denote the good of the internal man, (n. 8937, 9135); that “Arabia” denotes where good is, (n. 3268); that “Nebaioth” denotes those who are there in this good, (n. 3268, 3686, 3688).

[10] In Ezekiel:--Arabia and all the princes of Kedar, the traders of thy hand in small cattle, and rams, and he-goats (Ezek. 27:21); speaking of Tyre, by which is signified the church where are the knowledges of good and truth (n. 1201); “traders” denote those who have these knowledges and communicate them (n. 2967, 4453); “small cattle” denote the goods of love; “rams,” the goods of charity; and “he-goats,” the goods of faith. In the Word mention is made of “flocks,” “small cattle (pecora),” and “cattle (pecudes),” which in the original tongue are distinguished by their names, and by “flocks” are signified in general internal things; by “cattle,” the same specifically, and by “small cattle,” inmost things specifically; but by “herds” are signified external things.  In Jeremiah:--

I will bring them down like small cattle to the slaughter, like rams with he-goats (Jer. 51:40);

by “small cattle,” “rams,” and “he-goats” similar things are here signified.

[11] In Ezekiel:--

Thus said the Lord Jehovih, Behold I judge between cattle and cattle, and between the rams and the he-goats (Ezek. 34:17);

“between cattle and cattle” denotes between those who are in the interior things of good and of evil; “between the rams and the he-goats” denotes between those who are in charity and thence in faith, and those who are in the truths of faith without charity; “rams” here signify the like as sheep, for rams are the males of sheep. That “sheep” denote those who are in charity and from this in faith, (n. 4169, 4809); and that “he-goats” denote those who are in truths, which are called the truths of faith, without charity, (n. 4169, 4769). Like things are signified by the “ram” and the “he-goat” in Daniel viii; and by the “sheep” and the “he-goats” in (Matthew 25:32).

[12] In Moses:--

If a soul hath sinned through error, he shall bring his guilt to Jehovah, a ram without blemish out of the flock (Lev. 5:15, 18; 6:6);

by the sacrifices from a ram is signified the purification of the internal man and the implantation of the good of innocence therein; for “sin through error” denotes sin from ignorance in which is innocence, and the innocence of ignorance is of the internal man.

[13] In the same:--

In the new moons they were to offer two bullocks, one ram, and seven he-lambs; and afterward a he-goat; in like manner on every day of the passover; and on the day of the firstfruits (Num. 28:11, 15, 19, 22, 27);

this was in order that there might be represented the purification of the whole man, as well external as internal and inmost; by the sacrifice and burnt-offering from bullocks, the purification of the external man; from a ram, the purification of the internal man; and from the lambs, the purification of the inmost man. And as purification was represented, so also was the implanting of the good of innocence, for a “bullock” denotes the good of innocence in the external man; a “ram,” in the internal, and a “he-lamb” in the inmost, as said above; that the last of them was a he-goat was because by a “heat” is signified the truth of faith in the external man, and the truth of faith there is the ultimate (n. 9959). As the goods and truths with man follow in this order, therefore also the presents of the princes of Israel, when the altar and the Tent of meeting were anointed, were a bullock, a ram, and a he-lamb for burnt-offerings; and a he-goat for a sacrifice (Num. 7:15-17, 21-23, 27-29, 33). From all this it can now be seen that a “ram” signifies the good of innocence and of charity in the internal man.

AC 10043. And Aaron and his sons shall lay their hands.  That this signifies the communication of power, is evident from the signification of “laying on hands,” as being the communication of power (n. 10023).

AC 10044. Upon the head of the ram.  That this signifies with the whole, is evident from the signification of “the head,” as being the whole man, thus the whole (n. 10011). That “the head” denotes the whole is because it is the highest, and therein is the inmost of man; and from what is highest proceed all things which are beneath; as also from what is inmost proceed all things which are without, for such is the source in both these cases.  The inmost with man is his will and understanding; these in their beginnings are in the head, and what thence proceed are acts, which are effects of the interior things in the body; and therefore when will and understanding are mentioned, the whole man is meant, for from these man is man. The acts of the body also have their all from the will; consequently a man is not regarded from the acts of the body, or works; but from the will in these.  For this reason by “soul” in the Word is meant the whole man, and man is called a “soul,” as in (Leviticus 4:27; 5:1, 4, 17; 6:2; 17:10, 15).

[2] There are two things which signify the whole; namely, the highest, and the lowest. That the lowest or ultimate also signifies the whole, is because all the interior things, even from the first or highest, close in the ultimates, and are there together (n. 9828, 9836). Hence it is that the highest, through the ultimate, holds together in connection and in form all the interior things which are intermediate, so that they look to one end (n. 9828).  That the ultimate also signifies the whole, is evident from many things in the Word, as that the whole man is called the “flesh” (Gen. 6:12; Num. 16:22; 27:16; Isa. 40:5; Zech. 2:13).

[3] As the ultimates also signify all things or the whole, therefore the hair and the beard, which are ultimate outgrowths of man, are taken for all or the whole; as also the feet and their toes; and the fingers of the hands.  That the “hair” and “beard” are taken for all or the whole, is evident in Isaiah:--

In that day shall the Lord shave with a razor by the king of Assyria the head, the hair of the feet, and also the beard (Isa. 7:20);

“the king of Assyria” denotes reasoning such as is that of those who by means of it destroy things Divine (n. 1186); “to shave the head, the hair of the feet, and the beard” denotes to take away the ultimates, for when these are taken away the interior things flow asunder and perish.  On this account also a priest was forbidden to shave his head (Lev. 21:10); and also a Nazirite whose hair was called “the Naziriteship of God” (Num. 6:1-27); (n. 6437, 9407), and is also meant by “the crown of the head of the Nazirite of his brethren” (Gen. 49:25, 26; Deut. 33:16).  Hence also it is said that “the hairs of the head are all numbered” (Matt. 10:30), by which is signified that all things and everything in man is so; also that “a hair of the head shall not perish” (Luke 21:18).

[4] That the feet also and their toes, and the fingers of the hands, signify all things and thus the whole, is evident in John:--

Peter said, Lord, Thou shalt wash not my feet only, but also my hands and my head. Jesus said to him, He that is washed needeth not save to be washed as to his feet, and is wholly clean (John 13:9, 10);

the “feet” denote the natural, which is the ultimate (n. 2162, 3147, 4938-4952, 9406). And in what follows in this chapter of Exodus:--Thou shalt put of the blood of the ram upon the lap of Aaron’s ear, and upon the thumb of his right hand, and upon the great toe of his right foot (verse 20); denoting upon each and all things signified by the “ear,” the “hand,” and the “foot.”

[5] As the highest and the lowest, or what is the same, the first and the last, alike signify all things and each, or the whole with the parts, therefore the omnipotence and omniscience of the Lord are described by His being “the First and the Last, the Beginning and the End, the Alpha and the Omega” (Rev. 1:8, 11; 21:6; 22:13; Isa. 41:4).

[6] That all things are held together in connection, and stand together, from the First or Highest through the last or lowest, is thus described in Isaiah:--

I am the First, and I am the Last.   My hand hath laid the foundation of the earth, and My right hand hath spanned the heaven; when I call them together, they stand together (Isa.  48:12, 13);

the “hand” and “right hand” of Jehovah, or of the Lord, denote omnipotence; “the earth of which He hath laid the foundation” denotes the ultimate or last; “the heaven which He hath stretched out” denotes that which is between the First and the Last; to “call them together that they may stand together” denotes to hold together all the interior things through the ultimate in connection and in form, so that they may look to one end.  The one end to which they are to look is “He who is the First and the Last;”    that He is the Lord, is evident in Isaiah:--

Thus said Jehovah, the King of Israel, and his Redeemer, I am the First and I am the Last  (Isa. 44:6);

“the King of Israel” denotes the Lord (John 18:37); and that the “Redeemer” is the Lord is manifest. In the Apocalypse:--

These things saith the First and the Last,   who was dead and hath lived again (Rev. 2:8).

[7] That the first holds together all things in connection through the ultimate, can be seen from the Word, and from man.  The Word in ultimates is the sense of its letter, and the Word in its first is the Lord, and the Word in its interior things is its internal sense, which is perceived in the heavens, and causes those who are there to look to one end, which is the Lord (n. 9360, 9824).

[8] In regard to man: Man in ultimates is the church on earth; Man in the first is the Lord; man in the interior things is heaven, for before the Lord the church and heaven are as one man, from which heaven is called the Grand Man (n. 10030).  There is a continual connection, and an influx according to the connection, of all things from the Lord through the heavens to the church on earth.  By the heavens are meant the angels who are there; by the church are meant men who are true men of the church; and by Man in the first is meant the Lord as to His Divine Human.  That from the First through the last or ultimate all things are held together in connection, and stand together, is meant by the words of the Lord above quoted from Isaiah:--

I am the First and I am the Last, My had hath laid the foundation of the earth, and My right hand hath spanned the heaven; when I call them together, they stand together (Isa.  48:12, 13).

That by “the earth” in the Word is meant the church, (n. 9325).

[9] An idea of this subject can be had from the ultimate and the inmost with man. His ultimate is the skin, his inmost is the heart, his intermediates or interior things are the viscera. From the heart even to the skin through the viscera there is a continuous connection by means of the blood-vessels, for these proceed from the heart, and terminate in the skin.  That the skin is the ultimate that holds together the interior things in connection is plain, for when the skin is taken away the interior things flow asunder. From all this it can be seen whence it is that as the highest or inmost signifies each and all things, so also does the lowest or ultimate.

[10] From all this also is laid open the secret why the Lord glorified His Human even as to its ultimates.  The ultimates are called bones and flesh, and therefore the Lord said to His disciples, who supposed that they saw a spirit:--

Behold My hands and My feet that it is I Myself; feel Me, and see; for a spirit hath not flesh and bones, as ye see Me have (Luke 24:37, 39).

That the Divine Itself was the First in Him, is known, for He was conceived of Jehovah, and that which is conceived of the father is the first of man; that the Lord glorified even the ultimates of His Human is plain from His words above, and also from the fact that He left nothing of His Human in the sepulchre. That the interior things close and rest in the ultimates, and are there together, and that the ultimates hold together the interior things in connection, even in spiritual things, (n. 9216, 9828); that therefore strength and power are in ultimates, (n. 9836); and that therefore holiness is in ultimates, (n. 9824); and that in ultimates revelations are made and answers given, (n. 9905).

AC 10045. And thou shalt stay the ram.  That this signifies preparation for the purification of the internal man, is evident from the signification of “slaying,” when said of the sacrifice or burnt-offering, as being preparation for purification (n. 10024); and from the signification of “the ram,” as being the internal man (n. 10042).

AC 10046. And thou shalt take its blood.  That this signifies Divine truth, may be seen above (n. 10026, 10033). That all purification from evils and falsities, and all regeneration, are effected through the Divine truth that proceeds from the Lord, (n. 9959).

AC 10047. And sprinkle it upon the altar round about.  That this signifies conjunction with Divine good, is evident from the signification of “the blood that was to be sprinkled upon the altar round about,” as being Divine truth (n. 10026, 10033); and from the representation of the altar, as being a representative of the Lord as to Divine good (n. 9388, 9389, 9714, 9964). From this it is plain that “to sprinkle the blood upon the altar round about,” denotes to unite Divine truth with Divine good in the Lord

[2] The case herein is as follows.  It was said above that in this chapter the subject treated of is the glorification of the Lord‘s Human, and in the representative sense the regeneration of man by the Lord. As regards the glorification of the Lord’s Human, it was effected by the unition of Divine truth with Divine good. The Divine good, which is Jehovah, was in the Lord as the soul from the father in man, for He was conceived of Jehovah, and through Divine means He made His Human Divine truth, especially through the combats of temptations; and in so far as He united it He glorified it, that is, made it Divine. This unition is what is signified in the supreme sense by “sprinkling the blood round about the altar.” That when the Lord was in the world He made His Human Divine truth and united it with the Divine good which was in Himself, and thus glorified His Human, (n. 9199, 9315); as also that Jehovah His father is the Divine good which was in Him, (n. 9194).

[3] As the Lord glorified His Human, so also He regenerates man; for with man the Lord flows in with good through the soul, which is through the internal way, and with truth through the hearing and the sight, which is through the external way; and in so far as a man desists from evils, so far the Lord conjoins the good with truth, and the good becomes of charity toward the neighbor and of love to God, and the truth becomes of faith.  So does the Lord create the man anew, or regenerate him; for as before said the regeneration of man is effected by purification from evils and falsities, by the implantation of good and truth, and by the conjunction of these. The regeneration of man, and in the supreme sense the glorification of the Lord‘s Human, is what is represented by the sacrifices and burnt-offerings (n. 10022).

[4] Be it known that in the burnt-offerings the blood was sprinkled upon the altar round about; in like manner in the eucharistic sacrifices; but in the sacrifices for guilt and for sin the blood was sprinkled at the base of the altar. By sprinkling the blood on the altar round about was represented the complete unition of Divine truth and Divine good, as well in the internal as in the external man; and by sprinkling the blood at the base of the altar was represented the unition of Divine truth and Divine good in the external man only.

[5] With the regenerate, conjunction is effected in the external man, according to the words of the Lord in John:--

He that is washed needeth not save to be washed as to his feet, and is wholly clean (John 13:9, 10);

“washing” signifies purification and regeneration (n. 3147, 9089); thus “he that is washed” signifies one purified and regenerated; and the “feet” signify the natural or external of man (n. 2162, 3147, 4938-4952, 9406).  That in the burnt-offerings blood was sprinkled upon the altar round about, may be seen in (Leviticus 1:5, 11); also in the eucharistic sacrifices, (Leviticus 3:2, 8, 13); and that in the sacrifices for guilt and for sin the blood was sprinkled at the base of the altar, (Leviticus 4:7, 18, 25, 30, 34; 5:9).

AC 10048. And thou shalt cut the ram into its pieces.  That this signifies that the interior things are to be set in order in a distinct manner, is evident from the signification of “the ram,” as being the good of innocence and of charity in the internal man (n. 10042), here preparation for the purification of this, which is signified by the burnt-offering from the ram; and from the signification of “cutting into pieces,” as being the setting in order of the interior things there. That preparation for the setting in order of the interior things is dignified by cutting into pieces, the pieces, members, and parts, is because a setting in order is described by the intestines and legs being put upon the pieces and upon the head, and by the “intestines” are signified lowest things, which are called external sensuous, and by the “legs” those next higher, which are called natural. Thus by the “pieces,” which were still higher, are signified interior things, and by the “head” inmost ones.  That such things are signified by the intestines, legs, and head, will be seen from what follows. That by the viscera and members of man such things are signified in order, (n. 10030).

[2] As in the representative sense by the sacrifices and burnt-offerings is meant the regeneration of man, it shall be briefly told how the case is with the setting in order in this.  With those who are being regenerated the interior and exterior things are set in order by the Lord for all the following states, insomuch that things present involve things future, and when things future become present they do the same, and this to eternity; for the Lord foresees all, and provides all, and His foresight and providence are to eternity, thus are eternal.  For the Divine, which alone is His, in itself is infinite, and the infinite relatively to duration is eternal. Hence whatsoever the Lord disposes and sets in order is eternal. This is the case with those whom the Lord regenerates. The regeneration of man begins in the world and continues to eternity, for when a man becomes an angel he is always being perfected. There are in man things external, internal, and inmost; all these are disposed and set in order together and successively for the reception to eternity of the things that follow. But in what order the things external, interior, and inmost are regenerated, and again in what reverse order, will of the Lord’s Divine mercy be shown in what follows.

AC 10049. And shalt wash its intestines.  That this signifies the purification of the lowest things, is evident from the signification of “washing,” as being to purify (n. 3147, 5954, 9089), the purification that was represented by washing is purification from evils and falsities, for these are impurities in the spiritual sense; and from the signification of the “intestines,” as being the lowest things (n. 10030). It is said that the intestines and the legs were to be washed, because by them are signified lowest and natural things, and lowest or natural things are more defiled with evils and falsities than the interior ones; for these evils and falsities are in the world, and sensuous things, which are lowest, stand forth in the world, and therefore immediately receive what is in the world. The things which they receive are the delights of the loves of self and of the world, together with the delights of the senses and their fallacies. But the interior things are not so, for these are not in the world, but in heaven, and the things which are of the world cannot enter into those which are of heaven, physical influx being impossible; whereas the things of heaven can enter into those which are of the world with man.  Therefore as soon as the external man seeks to enter into the internal, which is done by means of reasonings from the loves of self and of the world, and from the fallacies of the senses, the internal man is closed. Thus does the Lord provide; and therefore the purification of the internal man during man‘s regeneration is effected in heaven by the Lord.  Consequently, while a man is in the world he does not perceive what is being accomplished in his internal man during regeneration. This is what is meant by the words of the Lord in John:--

The spirit bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth; so is everyone that is born of the spirit (John 3:8);

“the spirit” denotes the life of charity through faith.

AC 10050. And its legs.  That this signifies the purification of the exterior things of the natural man, is evident from the signification of “washing the legs,” as being the purification of the natural man (that “to wash” denotes to purify, (n. 10049); and from the signification of “legs,” as being the exterior things that belong to the natural man. That “legs” have this signification is because the feet are meant at the same time, for the legs of beasts are four and cohere with the feet, and “feet” from correspondence signify the natural or external of man (n. 2162, 3147, 3761, 4938-4952).

[2] The like is signified by “legs” in Amos:--

As the shepherd hath snatched out of the mouth of the lion two legs, or a piece of an ear, so shall the sons of Israel be rescued that dwell in Samaria, in the corner of a bed, and at the extremity of a couch (Amos 3:12);

by “the lion” are here signified those who lay waste the church; by the “legs,” the external of the church, which also is of the natural man; by “a piece of an ear,” its perception; by “them that dwell in Samaria,” those who are in external worship; “the corner of a bed and the extremity of a couch” denote the lowest natural, which is the external sensuous, and its truth and good.

[3] By the “legs” in the description of the statue of Nebuchadnezzar in Daniel:--

The head thereof was of pure gold, the breast and arms of silver, the belly and side of brass, the legs of iron, and the feet partly of iron, partly of clay (Daniel 2:32, 33);

is signified the truth of faith in the external or natural man, which is also “iron” (n. 10030). That the legs are here distinguished from the feet is because it is different with the legs of man from what it is with those of beasts.

AC 10051. And put them upon its pieces and upon its head. That this signifies the setting in order of exterior things under interior and inmost ones, is evident from the signification of the “pieces,” as being interior things (n. 10048); from the signification of the “ head,” as being the inmost (n. 5328, 6436, 9656, 9913, 9914); and from the signification of the “intestines and legs” which were to be put upon them, as being things outermost and outer (that the “intestines” denote things outermost or lowest, (n. 10030); and that the “legs” denote outer or exterior things, (n. 10050); and from the signification of “putting the latter upon the former,” as being to set in order. That it denotes to set in order exterior things under interior ones, and not “upon” them according to the sense of the letter, is because the altar and the fire upon the altar denote things highest or inmost; for the altar represented the Divine Human of the Lord as to Divine good, and the fire the Divine love itself; and therefore those parts from the ram and the burnt-offering that were nearest to the fire of the altar, were higher or interior; and those which had a place above them, being more remote from the fire of the altar, were lower or exterior. For in the internal sense those things are regarded as higher or interior which are nearest to the highest, and those as lower or exterior which are more remote from it, differently than in the sense of the letter. Whether we speak of things higher and lower, or of things interior and exterior, it is the same, for that which is higher is interior, and that which is lower is exterior (n. 2148, 3084, 4599, 5146, 8325). From this it is now plain that by “putting the intestines and the legs upon the pieces and upon the head” is signified that things outermost and outer were to be set in order under things interior and inmost. That the altar was representative of the Lord’s Divine Human as to Divine good, (n. 921, 2777, 2811, 9388, 9389, 9714, 9964); and that the fire of the altar denotes His Divine love, (n. 6832).

AC 10052. And thou shalt burn with the whole ram upon the altar.  That this signifies the internal of the Lord‘s Divine Human united to the Divine good of His Divine love which was in Himself, is evident from the signification of “burning,” as being to unite to the Divine good of the Divine love; from the signification of “the ram,” as being the internal in man, thus in the supreme sense the internal of the Lord’s Divine Human (n. 10042); and from the signification of “the altar,” as being the principal representative of the Lord‘s Divine Human as to His Divine good (n. 10051).

[2] Be it known that in every man there is an internal and an external, which are called his internal and external man, and that when a man is being regenerated, he is regenerated as to both the internal and the external, and that regeneration is the conjunction of good and truth in each. So was it in the Lord as to His Human; yet concerning His Human it cannot be said that it was regenerated, but that it was glorified, for His inmost, which with man is called the soul from the father, was the Divine Itself, as He was conceived of Jehovah. The Divine Itself is the Divine good of the Divine love; and as the Lord united His Human with this, and thus made His Human also Divine, therefore it cannot be said that His Human was regenerated, but glorified, for “to glorify” is to make Divine (n. 10053).  The glorification of His internal man, or of His internal Human, is described by representatives in the burnt-offerings from rams and from lambs.

[3] That “to burn upon the altar with the whole ram” denotes to unite the Divine good of the Divine love with the internal of His Human, is because the altar was representative of the Lord’s Divine Human, and the fire upon the altar, with which the burnt-offering was burnt, signified the Divine good of the Divine love (n. 10051); and because the ram which was the burnt-offering and was burned, signifies the internal with man, thus the internal of the Lord‘s Human (n. 10042). From all this it is evident that by “burning upon the altar with the whole ram for a burnt-offering,” is signified the internal of the Lord’s Human united to the Divine good of His Divine love which was in Himself.

AC 10053. This is a burnt-offering unto Jehovah.  That this signifies the glorification of the Lord‘s Human, is evident from the representation of a burnt-offering, as being the glorification of the Lord’s Human. Among the Jewish nation there were sacrifices and burnt-offerings; the “sacrifices” signified purification from evils and falsities, and the implantation of truth, but the “burnt-offerings” signified the conjunction of truth with good, thus full and complete regeneration. In the supreme sense however, which treats of the Lord, the “sacrifices” signified the casting out of evils and falsities from His Human that was from the mother, and the implantation of Divine truth from the Divine good which was in Him; and the “burnt-offerings” signified the unition of the Divine truth with the Divine good, which unition is what is meant by “glorification.” For when the Lord was in the world He made His Human Divine truth, and successively also by unition with the Divine good which was in Him and was the being of His life, He made His Human Divine good, thus one with Jehovah. The being of His life was that which with man is called the soul from the father, and this was the Divine good itself or the Divine love. But on these things (n. 9194, 9315, 9528); and that the Lord expelled all the human that was from the mother, until at last He was not her son, (n. 9315); and that the “Son of man,” as the Lord called Himself, is not the son of Mary but the Divine truth, (n. 9807).

[2] That where the Lord is treated of “glorification” denotes the unition of His Human with the Divine Itself which was in Him, thus with Jehovah His Father, by which unition He made His Human also the Divine good, is manifest from the passages in the Word where mention is made of “glory,” and “glorification,” when spoken of Jehovah or the Lord, as in these passages:--

The glory of Jehovah shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it (Isa. 40:5).

I Jehovah have called thee in righteousness, to open the blind eyes, to bring forth from the prison him that is bound; I am Jehovah; this is My name, and My glory will I not give to another (Isa. 42:6-8).

Jehovah shall arise upon thee, and His glory shall be seen upon thee; the nations shall walk to thy light (Isa. 60:2, 3).

These passages treat of the Lord, and by “the glory of Jehovah” is meant the Lord as to Divine truth, for the Divine truth proceeding from the Lord is the “glory of Jehovah” (n. 9429). That Divine truth is from no other source, the Lord teaches in John:--

Ye have neither ever heard the voice of the Father, nor seen His shape (John 5:37).

And as it is the Lord that is treated of, it is Jehovah Himself, for He says, “I am Jehovah, this is My name, and My glory will I not give to another.”

[3] Hence also it is that the Lord is called the “King of glory,” as in David:--

Lift up your heads, O ye gates, and be ye lifted up, ye doors of the world, and the King of glory shall come in. Who is this King of glory? Jehovah strong and a Hero, Jehovah a Hero of war (Ps. 24:7-10).

The Lord is here called the “King of glory” from the Divine truth from which He fought, conquered, and subdued the hells; that this was done from His Human when He was in the world, see (n. 9715, 9809, 10019); hence it is that He is called “Jehovah strong and a Hero of war,” and a “Hero” also in Isaiah:--

Unto us a Child is born, unto us a Son is given, and His name is God, Hero, the Father of Eternity (Isa. 9:6).

[4] That “the glory of Jehovah” denotes the Lord as to the Divine truth proceeding from His Divine good, which is Jehovah or the Father, the Lord Himself teaches in John:--

The Word was made flesh, and we saw His glory, as of the glory of the only-begotten of the Father (John 1:14);

that the Lord is here meant by the “Word which was made flesh,” is manifest; “the Word” denotes the Divine truth, and so also does “glory.” Again:--

The Son of man shall come in the glory of His Father (Matt. 16:27).

Jesus said to the disciples, Ought not the Christ to suffer this, and to enter into His glory? (Luke 24:26);

“to enter into His glory” denotes to be united to the Divine good which was in Him, thus to Jehovah or His Father.

[5] From this is plain what is meant by “being glorified” in the following passages:--

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

These things knew not the disciples of Jesus; but when Jesus was glorified, then they remembered. Jesus said, The hour is come that the Son of man should be glorified. And He said, Father, glorify Thy name. There came forth a voice from heaven, I have both glorified it, and will glorify it again (John 12:16, 23, 27, 28).

After Judas was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him; and God shall glorify Him in Himself, and shall straightway glorify Him (John 13:31, 32).

From this it is evident that the unition of the Lord as to the Human with the Divine Itself that was in Him and is called Jehovah the Father, is “glorification,” for it is said that “God will glorify Him in Himself.” It is also plain that this unition was fully accomplished by the passion of the cross, which was the last of the temptations. That through combats with the hells, which are temptations, the Lord glorified His Human, (n. 9528, 9937).

[6] That since the Lord was glorified the Divine truth proceeds from Him, He Himself teaches in these passages:--

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

The Paraclete, the Spirit of truth, whom I will send to you, shall not speak from Himself. He shall glorify Me, for He shall receive of Mine, and shall declare it unto you.  All things whatsoever the Father hath, are Mine (John 7:13-15, 28);

“the Spirit of truth” denotes the Divine truth proceeding from the Lord (n. 9818); the unition of the Human with the Divine in Him is also here described by its being said that “all things which the Father hath are His;” and in another place, that “the Father and He are one;” and that “the Father is in Him, and He in the Father” (John 10:30; 14:10, 11); (n. 3704); thus that the glorification or unition was reciprocal, which also the Lord teaches in John:--

Father, glorify Thy Son, that Thy Son also may glorify Thee (John 17:1);

“the Father” denotes the Divine Itself that was in Him, and “the Son” denotes the Divine Human. That “the Father” denotes the Divine good that was in the Lord, (n. 3704, 7499); also that “Jehovah” in the Word denotes the Lord, (n. 2921, 6303, 8865); and that the Lord is the Divine Itself or Jehovah under a human form, (n. 9315).

AC 10054. It is an odor of rest.  That this signifies perceptivity of peace, is evident from the signification of “odor,” as being perceptivity (n. 3577, 4624-4634, 4748); and from the signification of “rest,” as being peace. What Divine peace is in the heavens, (n. 92, 93, 2780, 5662, 8455, 8665, 8722); also that in the supreme sense “peace” denotes the Lord, and the Divine proceeding from Him affecting with good in the heavens from the inmost, (n. 3780, 8517). The burnt-offering is called “an odor of rest to Jehovah,” because by the burnt-offering was represented the unition of the Divine Human of the Lord with the Divine Itself (n. 10053); and through this unition peace was acquired in the heavens; for all the hells were subjugated by the Lord when He was in the world, and all the heavens were reduced into order (n. 9715, 9809, 9937, 10019). From this it is plain whence it is that the burnt-offering is called “an odor of rest to Jehovah,” as in many other places where the burnt-offerings and the meat-offerings are treated of (Lev. 1:9, 13, 17; 2:2, 9, 12; 3:5; 4:31; 6:6, 15; 8:28; 23:13, 18; Num. 15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 13).

AC 10055. An offering made by fire to Jehovah is this.  That this signifies all things from the Divine love, is evident from the signification of “an offering by fire to Jehovah,” as being that it is from the Divine love, for “fire” in the Word signifies love in both senses, and when said of Jehovah or the Lord, it signifies the Divine love. That “fire” denotes love in both senses, (n. 4906, 5215, 6314, 7324); and that in the supreme sense, in which it relates to Jehovah or the Lord, it denotes the Divine love, (n. 6832, 6834, 6849). The burnt-offering is called “an offering by fire to Jehovah” because the Divine assumed the Human, and from the Human fought against the hells and subjugated them, and at the same time united it to the Divine, to save the human race, from pure love; and that this unition is signified by the burnt-offering, (n. 10042, 10053).

AC 10056. Verses 19-35. And thou shalt take the second ram; and Aaron and his sons shall lay their hands upon the head of the ram.  And thou shalt slay the ram, and shalt take of its blood, and shalt put it upon the lap of the ear of Aaron, and upon the lap of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and thou shalt sprinkle the blood upon the altar round about. And thou shalt take of the blood that is upon the altar, and of the oil of anointing, and shalt sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he shall be holy, and his garments, and his sons, and the garments of his sons with him.  And thou shalt take of the ram the fat, and the tail, and the fat that covereth the intestines, and the caul of the liver, and the two kidneys, and the fat that is upon them, and the right hind quarter; because a ram of fillings is he; and one loaf of bread, and one cake of bread with oil, and one wafer, out of the basket of unleavened things that is before Jehovah; and thou shalt put the whole upon the palms of Aaron, and upon the palms of his sons,‘ and shalt wave them a wave-offering before Jehovah. And thou shalt take them from their hand, and shalt burn them on the altar upon the burnt-offering for an odor of rest before Jehovah; an offering by fire is this to Jehovah.  And thou shalt take the breast from the ram of fillings, which is for Aaron, and shalt wave it a wave-offering before Jehovah; and it shall be to thee for a portion.  And thou shalt sanctify the breast of the waving, and the hind quarter of the uplifting, which is waved, and which is uplifted, from the ram of fillings, of that which is for Aaron, and of that which is for his sons; and it shall be to Aaron and his sons for a statute of an age from among the sons of Israel; for this is an uplifting; and it shall be an uplifting from among the sons of Israel of their peace sacrifices, their uplifting to Jehovah. And the garments of holiness which are for Aaron shall be for his sons after him, to be anointed in them, and to fill in them their hand.  Seven days shall the priest after him of his sons put them on, who shall enter into the Tent of meeting to minister in the holy.  And thou shalt take the ram of fillings, and boil its flesh in a holy place. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the door of the Tent of meeting. And they shall eat those things wherein expiation was made, to fill their hand, to sanctify them; and a stranger shall not eat, because they are holy.  And if there be anything left of the flesh of fillings, and of the bread, unto the morning, thou shalt burn what is left with fire; it shall not be eaten, because it is holy. And thus shalt thou do to Aaron and to his sons, according to all that I have commanded thee; seven days shalt thou fill their hand.  “And thou shalt take the second ram,” signifies the following state, which is of Divine truth proceeding from the Lord’s Divine good in the heavens; “and Aaron and his sons shall lay their hands upon the head of the ram,” signifies the communication of power with the whole; “and thou shalt slay the ram,” signifies preparation; “and shalt take of its blood,” signifies the Divine truth proceeding from the Lord‘s Divine good in the heavens; “and shalt put it upon the lap of the ear of Aaron, and upon the lap of the right ear of his sons,” signifies all perceptivity of the Divine truth that proceeds from the Lord’s Divine good in the heavens; “and upon the thumb of their right hand,” signifies the understanding thence derived in the middle heaven; “and upon the great toe of their right foot,” signifies the understanding in the ultimate heaven; “and thou shalt sprinkle the blood upon the altar round about,” signifies the unition of Divine truth with Divine good; “and thou shalt take of the blood that is upon the altar,” signifies Divine truth united to Divine good in the Lord; “and of the oil of anointing,” signifies the Divine good of the Divine love which is in the Lord; “and shalt sprinkle it upon Aaron, and upon his garments,” signifies the reciprocal unition of Divine good with Divine truth in the Divine Human of the Lord in the higher heavens; “and upon his sons, and upon the garments of his sons with him,” signifies the reciprocal unition of Divine good with Divine truth in the Divine Human of the Lord in the lower heavens; “and he shall be holy, and his garments, and his sons, and the garments of his sons with him,” signifies so with all Divine things in the heavens; “and thou shalt take of the ram the fat,” signifies good in the heavens; “and the tail,” signifies all truth there; “and the fat that covereth the intestines,” signifies good in ultimates; “and the caul of the liver,” signifies the interior good of the natural man purified; “and the two kidneys, and the fat that is upon them,” signifies the interior truth of the natural man purified, and its good; “and the right hind quarter,” signifies inmost good; “because a ram of fillings is be,” signifies a representative of the Divine power of the Lord in the heavens through the Divine truth from His Divine good; “and one loaf of bread,” signifies inmost celestial good from the Lord; “and one cake of bread with oil,” signifies middle celestial good; “and one wafer,” signifies ultimate celestial good; “out of the basket of unleavened things,” signifies which are together in the sensuous; “that is before Jehovah,” signifies from the Divine good of the Lord; “and thou shalt put all upon the palms of Aaron, and upon the palms of his sons,” signifies the acknowledgment in the heavens that these things are of the Lord and from the Lord; “and shalt wave them a wave-offering before Jehovah,” signifies the consequent Divine life; “and thou shalt take them from their hand, and shalt burn them on the altar upon the burnt-offering,” signifies unition with the Divine good of the Divine love; “for an odor of rest before Jehovah,” signifies perceptivity of peace; “an offering by fire is this to Jehovah,” signifies from the Divine love; “and thou shalt take the breast,” signifies the Divine spiritual in the heavens and its appropriation there; “from the ram of fillings, which is for Aaron,” signifies a representative of the Divine power of the Lord in the heavens through the Divine truth from His Divine good; “and shalt wave it a wave offering before Jehovah,” signifies vivification; “and it shall be to thee for a portion,” signifies communication with those who are in truths Divine; “and thou shalt sanctify the breast of the waving,” signifies the Divine spiritual acknowledged in heaven and in the church; “and the hind quarter of the uplifting,” signifies the Divine celestial, that belongs to the Lord alone, perceived in heaven and in the church; “which is waved, and which is uplifted,” signifies which is acknowledged and perceived; “from the ram of fillings, of that which is for Aaron, and of that which is for his sons,” signifies a representative of the Divine power of the Lord in the heavens through Divine truth from Divine good; “and it shall be to Aaron and his sons for a statute of an age from among the sons of Israel,” signifies a law of order in the representative church in respect to the Divine good of the Lord and the Divine truth thence proceeding; “for this is an uplifting,” signifies a representative of Divine good and the Divine truth thence proceeding; “and it shall be an uplifting from among the sons of Israel of their peace sacrifices, their uplifting to Jehovah,” signifies reception in the heavens and in the church, and the acknowledgment that it is of the Lord alone; “and the garments of holiness which are for Aaron,” signifies the Divine spiritual proceeding immediately from the Divine celestial; “shall be for his sons after him,” signifies in the natural successively; “to be anointed in them,” signifies to represent the Lord as to Divine good; “and to fill in them their hand,” signifies a representative of the Divine truth that proceeds from the Lord‘s Divine good in the heavens; “seven days shall the priest after him of his sons put them on,” signifies full and complete acknowledgment and reception; “who shall enter into the Tent of meeting to minister in the holy,” signifies in all worship in heaven and in the church; “and thou shalt take the ram of fillings,” signifies a representative of the Divine power of the Lord in the heavens through Divine truth from Divine good, and its capability of communication and reception there; “and boil its flesh in a holy place,” signifies the preparation of good for the use of life through the truths of doctrine in enlightenment from the Lord; “and Aaron and his sons shall eat the flesh of the ram,” signifies the appropriation of spiritual good from the Lord; “and the bread that is in the basket,” signifies the appropriation of celestial good from the Lord; “at the door of the Tent of meeting,” signifies to enter into heaven; “and they shall eat those things wherein expiation was made,” signifies the appropriation of good with those who are purified from evils and the falsities thence derived; “to fill their hand,” signifies to receive Divine truth; “to sanctify them,” signifies that they may be in truths from good from the Lord; “and a stranger shall not eat,” signifies no appropriation of good with those who do not acknowledge the Lord; “because they are holy,” signifies because they are Divine; “and if there be anything left of the flesh of fillings and of the bread unto the morning,” signifies spiritual and celestial goods which have not been conjoined for a new state; “and thou shalt burn what is left with fire,” signifies their dispersion; “it shall not be eaten,” signifies it shall not be appropriated; “because it is holy,” signifies the Divine with which it shall not be conjoined, because of the consequent profanation; “and thus shalt thou do to Aaron and to his sons,” signifies this representative of the glorification of the Lord, and of His influx into the heavens and the church; “according to all that I have commanded thee,” signifies according to the laws of Divine order; “seven days shalt thou fill their hand,” signifies a representative of the full and complete power of the Lord in the heavens through influx from the Divine good of the Divine love of His Human.

AC 10057. And thou shalt take the second ram.  That this signifies the following state, which is of Divine truth proceeding from the Lord’s Divine good in the heavens, is evident from what goes before and what follows; in what goes before, the subject treated of was the sacrifices from the bullock, and the burnt-offering from the first ram; in what follows, the subject treated of is the second ram, and the filling of the hand by it; and lastly the sacrifice from the bullock, and the daily burnt-offering from lambs.  Who cannot see, if he thinks from reason in some measure enlightened, that arcana of heaven lie concealed in these details? for otherwise to what purpose would have been the sacrifices and burnt-offerings with so many rituals; as that the altar should be drenched with blood, and that blood should be put upon the lap of the ear, the thumb of the hand, and the great toe of the foot, of Aaron and of his sons, and also upon their garments; and that in the sacrifice the fat of the intestines, of the liver, and of the kidneys, together with the kidneys themselves, should be burned upon the altar, and the rest should be burned with fire outside the camp, or should be eaten; and in the burnt-offering, that the intestines and the legs placed on the pieces and the head should be burned; also that the parts of the second ram should first be waved on the palms of Aaron and his sons, and that some parts of it should be eaten. Let anyone who wishes, consider whether such things would not have been merely earthily and of no account if they had not involved holy arcana; and if they involve holy arcana, these must of necessity be such as belong to heaven and the church, and in the supreme sense to the Lord, for these alone are holy, because Divine. If there be faith that the Word is holy and inspired by the Divine in respect to each and all things, there must also be faith that each and all things that were instituted concerning the sacrifices and burnt-offerings comprehend and contain within them such arcana. But what they comprehend and contain within them cannot possibly be known on earth, unless it is known what is signified by such things in the heavens; and what is signified the internal sense of the Word alone teaches, because this sense unfolds the correspondences. For all things in the natural world correspond to those in the spiritual world, for the reason that the former world comes forth and subsists from the latter.

[2] But what the sacrifices and burnt-offerings described in this chapter involve, will be told in a series by unfolding the correspondences by means of the internal sense. In the supreme sense, in which all holy things are Divine, the glorification of the Lord‘s Human is treated of, and in the representative sense the regeneration of man. The very process of the glorification of the Lord’s Human, and of the regeneration of man, is fully described by the things commanded concerning the sacrifices and burnt-offerings; and in order that this process may be apprehended, I may set it forth by means of such things as can fall into the under: standing. It is known that what is seen with the eyes and heard with the ears is perceived inwardly with man, and as it were passes out of the world through the eyes or ears into the thought, thus into the understanding, for the thought is of the understanding; and if they are such things as are loved, they pass from this into the will, and from the will by way of the understanding into the speech of the mouth, and also into the act of the body. Such is the circle of things out of the world through the natural man into his spiritual man, and from this again into the world. But be it known that this circle is instituted from the will, which is the inmost of man‘s life, and that it begins there, and is from this accomplished; and the will of a man who is in good is directed from heaven by the Lord, though it appears otherwise. For there is an influx from the spiritual world into the natural, thus through the internal man into his external, but not the reverse; for the internal man is in heaven, but the external in the world.

[3] As this circle is the circle of man’s life, therefore during man‘s regeneration he is regenerated according to the same, and when he has been regenerated, he lives and acts in accordance with it. Therefore during man’s regeneration the truths which are to be of faith are insinuated through the hearing and sight, and these truths are implanted in the memory of his natural man. From this memory they are withdrawn into the thought that belongs to the understanding, and those which are loved become of the will; and in so far as they become of the will, they become of the life, for the will of man is his very life; and in so far as they become of the life, they become of his affection, thus of charity in the will and of faith in the understanding. Afterward the man speaks and acts from this life, which is the life of charity and of faith; from charity which is of the will goes forth the speech of the mouth and also the act of the body, both by way of the understanding, thus by the way of faith. From all this it is evident that the circle of the regeneration of man is like the circle of his life in general; and that it is in like manner instituted in the will by means of an influx out of heaven from the Lord.

[4] Hence also it is plain that there are two states in the man who is being regenerated, the first when the truths of faith are being implanted and conjoined with the good of charity, the second when he speaks from the good of charity by means of the truths of faith, and acts according to these; thus that the first state is from the world through the natural man into the spiritual, thus into heaven; and the second is from heaven through the spiritual man into the natural, thus into the world. As said above, the spiritual or internal man is in heaven, and the natural or external man is in the world. This circle is the circle of the regeneration of man, and consequently is the circle of his spiritual life. Concerning this twofold state of the man who is being regenerated, (n. 9274).

[5] From what has been said, some idea may be formed of the glorification of the Lord‘s Human; for as the Lord glorified His Human, so He regenerates man, and therefore, as already often said, the regeneration of man is an image of the glorification of the Lord.  From this it is evident that the first state of His glorification was to make His Human Divine truth, and to unite it with the Divine good that was in Him; and that the second state was to act from Divine good through Divine truth. For heaven and the church are founded through the Divine truth that proceeds from the Lord’s Divine good; and through this are regenerated all who are in the church. These are the things described by the sacrifices and burnt-offerings, and their rituals, that are treated of in this chapter. By the sacrifice from the bullock and by the burnt-offering from the first ram is described the first state; and by the fillings of the hand from the second ram is described the second state; and finally by the sacrifice from the bullock, and by the burnt-offerings, is signified the continuance of this.

[6] Be it known that with a man who is being regenerated, purification from evils and their falsities goes on continually, for in so far as a man is purified from evils and falsities, so far are implanted the truths which are of faith, and these are conjoined with the good which is of charity, and in so far the man afterward acts from the good of charity. Purification from evils and falsities with man is not liberation from them, but is their removal (n. 868, 887, 894, 929, 1581, 2269, 2406, 4564, 8206, 8393, 8988, 9014, 9333, 9446-9451, 9938). But with the Lord there was not removal, but casting out of those things which He derived from the mother, thus full and complete liberation from them, insomuch that He was no longer the Son of Mary (n. 9315). All this has been premised in order that it may be known what is signified by the filling of the hand from the second ram, of which in what now follows.

AC 10058. And Aaron and his sons shall lay their hands upon the had of the ram.  That this signifies the communication of power with the whole, is evident from the signification of “laying on hands,” as being the communication, transfer, and reception of power (n. 10023); and from the signification of “the head,” as being the whole together with the parts (n. 10011), thus each and all things that were represented by this second ram.

AC 10059. And thou shalt slay the ram.  That this signifies preparation, is evident from the signification of “slaying,” when said of the sacrifice and burnt-offering, as being preparation (n. 10024).

AC 10060. And shalt take of its blood.  That this signifies the Divine truth that proceeds from the Lord‘s Divine good in the heavens, is evident from the signification of “blood,” when said of the sacrifice and burnt-offering, as being Divine truth (n. 10026, 10033); here the Divine truth that proceeds from the Divine good of the Lord’s Divine Human communicated and received in the heavens, for this is the subject treated of in what now follows.  It was said above (n. 10057), that there are two states in the man who is being regenerated, the first when truth is being implanted, and this is being conjoined with good, the second when the man is in good, and acts from good When he is in this latter state, then the truths with him proceed from good, for he regards them, speaks them, and acts them from good.  Then good is in every detail, just as the soul is in man, or as the heart is in the body, which is also perceived by a wise person from the words and acts of those who are in good. From this idea of the regeneration of man something can be thought about the glorification of the Lord‘s Human, for the Lord regenerates man after the manner in which He glorified His Human (n. 3138, 3212, 3296, 3490, 4402, 5688).  For the first state of the glorification of His Human was the implantation of Divine truth, and its unition with Divine good; consequently when the Lord was in the world He made His Human Divine truth, and also by unition with the Divine good which was in Him, He made it Divine good (n. 9199, 9315). The second state of His glorification is that from the Divine good proceeds the Divine truth, which is His Divine in the heavens. The first state of the glorification of the Lord’s Human is described in the internal sense by what is said of the sacrifice from the bullock, and the burnt-offering from the first ram, from the tenth to the eighteenth verse of this chapter; but the second state is described by what now follows about the second ram, which is called “the ram of fillings.” From this it is evident that by “blood” is here signified the Divine truth that proceeds from the Lord‘s Divine good communicated and received in the heavens.

AC 10061. And shalt put it upon the lap of the ear of Aaron, and upon the lap of the right ear of his sons.  That this signifies all perceptivity of the Divine truth that proceeds from the Lord’s Divine good in the heavens, is evident from the signification of the “blood” that was put upon the lap of the ear, as being the Divine truth in the heavens and in the church that proceeds from the Lord‘s Divine good (n. 10060); from the signification of “the ear,” as being perceptivity (n. 9397), here perceptivity of Divine truth in the heavens and in the church, for all perceptivity therein is from this source.  There is here specifically meant the perceptivity in the celestial kingdom, for truth is there perceived from good (n. 9277); from the signification of the “earlap,” which is the outermost of the ear, as being all or the whole, for as by what is first or highest is signified all or the whole, so also this is signified by what is last or outermost (n. 10044); and from the signification of “the right ear,” as being perceptivity of truth from good. The “right ear” has this signification for the reason that those things which are on the right side of man correspond to the good from which are truths, and those which are on the left correspond to the truths through which is good (n. 9604, 9736).  So it is in the brain, so in the face, and the organs of sense there, so in the breast, so in the loins, and so in the feet.

[2] He who does not know this secret cannot possibly know why it was commanded that the blood should be put upon the lap of the right ear, upon the thumb of the right hand, and upon the great toe of the right foot, of Aaron and his sons; and that of this ram, besides the fat, the right hind quarter should be burned upon the altar (verses 22, 25); and in like manner that the blood of the sacrifice should be put upon the lap of the right ear of him that was to be cleansed from leprosy, and upon the thumb of his right hand, and upon the great toe of his right foot; and that the priest should pour from the log of oil upon his left palm, and should dip his right finger in the oil which was upon his left palm, and should sprinkle it with his right finger seven times before Jehovah (Lev. 14:14-18, 25-28). Nor can he know what is signified by what the Lord said to the disciples when they were fishing that they should cast the net on the right side of the ship, and that when they cast they took so many that they were not able to draw the net by reason of the multitude of fishes (John 21:6).  By this was represented that to act and teach from good is to conclude innumerable things that belong to truth; but not the converse. Moreover they who are in truths from good are meant by the sheep on the right hand, but they who are in truths not from good are meant by the goats on the left hand (Matt. 25:32).

[3] By the “right hand” are also meant those who are in the light of truth from good, in David:

The heavens are Thine, the earth also is Thine; the world and the fulness thereof Thou hast founded; the north and the right hand Thou hast created (Ps. 89:11, 12);

where by “the heavens,” “the earth,” and “the world,” is signified the church (n. 9325); by “fulness,” all truth and good, which make the church; by “the north,” those therein who are in an obscure state as to truth (n. 3708); and by “the right hand,” those who are in the light of truth from good; thus the same as by “the south” (n. 9642). From this it can be seen what is signified by “sitting on the right hand of God,” when said of the Lord (Ps. 110:1, 5; Matt 26:63, 64; Mark 12:36; 14:61, 62; Luke 20:42, 43; 22:69), namely, Divine power through the Divine truth proceeding from His Divine good (n. 3387, 4592, 4933, 7518, 8281, 9133).

[4] As most things in the Word have also an opposite sense, so also have the right and the left, and in this sense “the right” signifies the evil from which is falsity, and “the left” the falsity through which is evil, as in Zechariah:--

Woe to the worthless shepherd that deserteth the flock! the sword shall be upon his arm, and upon his right eye; his arm withering shall wither, and his right eye darkening shall be darkened (Zech. 11:17);

here “arm” denotes the power of truth applied to confirm evil, of which power, as it is worthless, it is said that “withering it shall wither;” and the “right eye” denotes the memory-knowledge of good applied to confirm falsity, of which knowledge, as it is worthless, it is said that “darkening it shall be darkened;” a “shepherd” denotes one who teaches truths, and by means of these leads to good (n. 343, 3795, 6044); hence a “worthless shepherd” denotes one who teaches and leads to evil; “arm” denotes the power of truth from good (n. 4931-4937, 7205); but the “arm of a worthless shepherd” denotes no power; the “eye” denotes the understanding and perception of truth (n. 4403-4421, 4523-4534, 9051); but the “right eye of a worthless shepherd” denotes the memory-knowledge of good without the understanding and perception of it, because it is applied to falsity; “thick darkness” denotes the falsity that is from evil (n. 7711).

[5] Matthew:--

Jesus said, If thy right eye hath caused thee to stumble, pluck it out, and cast it from thee. And if thy right hand hath caused thee to stumble, cut it off, and cast it from thee; it is better for thee that one of thy members should perish, and not thy whole body be cast into Gehenna (Matt. 5:29, 30);

where the “right eye” denotes the understanding and faith of falsity from evil, and the “right hand,” the falsity itself from evil. Everyone is able to know that by “eye” is not here meant the eye, nor by “right hand” the right hand; and that the eye that causeth to stumble is not to be plucked out, nor the hand that causeth to stumble to be cut off; for from this there would be nothing of salvation for man. In John:--

The beast gave all a mark on their right had or on their foreheads (Rev. 13:16);

where the “right hand” denotes falsity from evil, and the “forehead” the love of evil from which is falsity. That the “forehead” denotes heavenly love, and hence in the opposite sense infernal love, (n. 9936).

AC 10062. And upon the thumb of their right hand.  That this signifies the understanding thence derived in the middle heaven, is evident from the signification of “the thumb of the hand,” as being the power of good through truth, or truth in its power from good, and the understanding thence derived.  That it denotes the understanding in the middle heaven is because by the “blood” which was put on the thumb of the hand, is signified the Divine truth that proceeds from the Lord’s Divine good in the heavens (n. 10060), here therefore the understanding thence derived; for by the “blood on the lap of the right ear” is signified the perceptivity in the inmost heaven; consequently by the “blood on the thumb of the right hand” is signified the understanding in the middle heaven; and by the “great toe of the right foot” is signified the understanding in the ultimate heaven; for the things that belong to the inmost heaven are signified by the head, and by the things of the head, here therefore its perceptivity by the “right ear,” for this belongs to the head; and the things that belong to the middle heaven are signified by the body, and by the things of the body, here therefore the understanding by the “right hand;” and the things that belong to the ultimate heaven are signified by the feet, and by the things of the feet. That such is the correspondence of the heavens with man, (n. 10030). Moreover in the inmost heaven there is perceptivity of truth from good; but in the middle heaven there is no perceptivity of truth, but understanding of it, and so in the ultimate heaven (n. 9277, 9596, 9684).

[2] As to the thumb of the right hand signifying truth from good in its power and the consequent understanding in the middle heaven, this does indeed appear too low a thing and not of sufficient importance to signify heaven, for it may be thought, whence has the thumb such and so important a signification? But be it known that the ultimate or extreme part of any member signifies the same as the whole member, and the “hand” the whole power of the body, for the body has power by means of the arms and hands. That the ultimate or extreme part signifies all and the whole, in like manner as does what is first and highest, (n. 10044).

[3] That the “hands” signify power, and that all power is of truth from good, (n. 10019); and that the “right hand” signifies the power of truth from good, and the “left hand,” the truth through which is good, (n. 10061). The understanding is meant because all the understanding is formed from truths, and all the will from goods; for all things in the world and in heaven bear relation to truth and to good, and the understanding of man was given for truths, and the will for goods; therefore as by the “hand” is signified truth in its power, the understanding is also signified.

[4] As the “thumb of the hand,” in like manner as the “hand,” signified the power which truth has from good, therefore in ancient times among the nations, and also with the Israelitish people, it was usual to cut off the thumbs of the hands and the great toes of the feet of their enemies (Judges 1:6, 7), by which was represented taking away all power; in the thumb also is the primary power of the hand, for when that is cut off, the hand is no longer of any avail in war.

[5] Like the thumb, the “fingers” also signify power, as in these passages:--

Jehovah teacheth my hands fighting, and my fingers war (Ps.  144:1).

When I view the heavens, the work of Thy fingers (Ps.  8:3).

Jesus said, If I by the finger of God cast out demons, then is the kingdom of God come unto you (Luke 11:20).

AC 10063. And upon the great toe of their right foot.  That this signifies the understanding in the ultimate heaven, is evident from what has been said and shown just above (n. 10062).

AC 10064. And thou shalt sprinkle the blood upon the altar round about.  That this signifies the unition of Divine truth with Divine good, is evident from the signification of “blood,” when said of the sacrifice and burnt-offering, as being Divine truth (n. 10026, 10033); and from the signification of “the altar,” as being a representative of the Lord as to Divine good (n. 9964). When Divine good is mentioned, Divine love is also meant, because all good is of love, for whatever is loved is perceived as good, and consequently is also called good. But all truth is of faith; for whatever is believed is perceived as truth, and is also so called. From this it follows that those things which form the understanding of man are of faith, and those which form the will are of love, for the understanding of man has been set apart to receive the truths of faith, and his will to receive the goods of love. The understanding of man is therefore such as are the truths which form it, and such as is the faith of these truths; and the will of man is such as are the goods which make it, and such as is the love of these goods. In the opposite sense there are the love of evil and the faith of falsity, and from these also a will and understanding; but the understanding is such as is the falsity which forms it, and as is the faith of the falsity; and the will is such as is the evil which makes it, and as is the love of the evil. That the will of evil and the understanding of falsity are from hell, and that they are hell with man, is evident, because they are opposite to the understanding of truth and the will of good, which are from heaven from the Lord, and thus make heaven with man.

AC 10065. And thou shalt take of the blood that is upon the altar.  That this signifies Divine truth united to Divine good in the Lord, is evident from the signification of “the blood on the altar,” as being Divine truth united to Divine good which just above, (n. 10064). How the case herein is will be told in what presently follows.

AC 10066. And of the oil of anointing.  That this signifies the Divine good of the Divine love which is in the Lord, is evident from the signification of “the oil of anointing,” as being a representative of the Divine good of the Divine love which is in the Lord (n. 9954, 10019).

AC 10067. And shalt sprinkle it upon Aaron, and upon his garments.  That this signifies the reciprocal unition of Divine good and Divine truth in the higher heavens, is evident from the representation of Aaron, as being the Lord as to Divine good (n. 9806), which is the Divine good of the Lord in the celestial kingdom (n. 9946), or what is the same, in the higher heavens; and from the signification of the “garments of Aaron,” as being a representative of the spiritual kingdom of the Lord adjoined to His celestial kingdom (n. 9814); and from the signification of “sprinkling” upon them, as being to unite, for that which was sprinkled and poured upon anyone represented unition (as also above, in that the blood was to be sprinkled upon the altar round about, (n. 10064).

[2] That the Divine Human of the Lord in the heavens is meant, is because in this passage and in what now follows the subject treated of is the Divine of the Lord in the heavens, and His unition with the angels there, thus the second state of the glorification of the Lord‘s Human (n. 10057). Therefore here by Aaron is represented the Lord as to Divine good in the celestial kingdom; and by his garments, as to Divine truth in the spiritual kingdom adjoined to the celestial kingdom; thus as to both in the higher heavens. That it is the Divine Human from which these things are, is because no other Divine is acknowledged and worshiped in the heavens than the Divine Human of the Lord; for the Divine which the Lord called His “Father,” was the Divine in Him. That in the heavens no other Divine is acknowledged and worshiped than the Lord as to the Divine Human, can be seen from many of the Lord’s words in the Evangelists as from these:--

All things are delivered unto Me by the Father (Matt. 11:27; Luke 10:22).

The Father hath given all things into the hand of the Son (John 3:34, 35).

The Father hath given to the Son power over all flesh (John 17:2).

Without Me ye can do nothing (John 15:5).

Father, all Mine are Thine, and all Thine are Mine (John 17:10).

All power hath been given unto Me in the heavens and on earth (Matt. 28:18).

Jesus said to Peter, I will give thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:19).

[3] That this is so is also plain from the fact that no one can be conjoined by faith and love with the Divine Itself without the Divine Human; for the Divine Itself, which is called the “Father,” cannot be thought of, because it is incomprehensible, and what cannot be thought of cannot become a matter of faith, nor therefore an object of love; when yet the chief of all worship is to believe in God, and to love Him above all things.  That the Divine Itself, which is the “Father,” is incomprehensible, the Lord also teaches in John:--

No man hath ever seen God; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).

Ye have neither ever heard the voice of the Father, nor seen His shape (John 5:37).

[4] And that the Divine Itself, which is the “Father,” is comprehensible in the Lord through His Divine Human, He again teaches in these passages:--

He that seeth Me, seeth Him who sent Me (John 12:45).

If ye have known Me, ye have known My Father also; and henceforth ye have known Him, and have seen Him. He that seeth Me, seeth the Father (John 14:6-11).

All things have been delivered unto Me of My Father; and no one knoweth the Son, save the Father; neither doth anyone know the Father save the Son, and he to whom the Son shall be willing to reveal Him (Matt. 11:27; Luke 10:22).

That it is also said, “no one knoweth the Son but the Father,” is because by the “Son” is meant the Divine truth, and by the “Father” the Divine good, both in the Lord; and the one cannot be known except from the other; and therefore the Lord first says that all things have been delivered to Him by the Father, and then that he knoweth Him to whom the Son willeth to reveal Him.  That the “ Son” denotes the Divine truth, and the “Father” the Divine good, both of the Lord, (n. 2803, 2813, 3704, 7499, 8328, 8897, 9807). From all this it is now evident that the Divine in the heavens is the Divine Human of the Lord.

[5] What was represented by the blood of the second ram being sprinkled upon the altar round about, and by taking of this blood, and of the oil of anointing, and sprinkling upon Aaron and upon his garments, shall now be told. That these things signified the unition of Divine truth with Divine good, and of Divine good with Divine truth, in the Lord‘s Divine Human, is plain from what has been already said and shown (n. 10064-10067).  But the secret which lies within has not yet been disclosed. This secret is that there was a reciprocal unition of Divine good and Divine truth, thus of the Divine Itself which is called the “Father,” and of the Divine truth which is called the “Son.” The unition of Divine truth with Divine good is signified by the sprinkling of the blood upon the altar (n. 10064); these united are signified by the blood upon the altar, from which it was to be taken (n. 10065), and by the oil of the anointing, by which was signified the Divine good (n. 10066); consequently the reciprocal unition of Divine truth and Divine good in the Lord’s Divine Human is signified by the sprinkling of this blood, and at the same time of the oil of anointing, upon Aaron and upon his garments.

[6] That the unition was reciprocal is very evident from the words of the Lord in the following passages:--

The Father and I are one; though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:30, 38).

Believest thou not that I am in the Father and the Father in Me? Believe Me, that I am in the Father, and the Father in Me (John 14:10, 11).

Jesus said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. All things that are Mine are Thine, and all Thine are Mine (John 17:1, 10).

Now hath the Son of man been glorified; and God hath been glorified in Him; and God shall glorify Him in Himself (John 13:31, 32).

From these passages it can be seen that the Divine good of the Divine love, which is the “Father,” was united to the Divine truth, which is the “Son,” reciprocally in the Lord; and hence that His Human itself is Divine good. The like is also signified by His “coming forth from the Father, and coming into the world, and going to the Father” (John 16:27-29); and by “all things of the Father being His” (John 16:15); and by “the Father and He being one” (John 10:30).

[7] But these things can be better apprehended from the reciprocal conjunction of good and truth in the man who is being regenerated by the Lord, for as before said the Lord regenerates man as He glorified His Human (n. 10057). When the Lord is regenerating man, He insinuates the truth which is to be of faith in the man‘s understanding, and the good which is to be of love in his will, and therein conjoins them; and when they have been conjoined, then the truth which is of faith has its life from the good which is of love, and the good which is of love has the quality of its life from the truth which is of faith. This conjunction is reciprocally accomplished by means of good, and is called the heavenly marriage, and is heaven with man. In this heaven the Lord dwells as in His own, for all the good of love is from Him, and also all the conjunction of truth with good. The Lord cannot dwell in anything of man’s own, because it is evil.

[8] This reciprocal conjunction is what is meant by the words of the Lord in John:--

In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

All thing of Mine are Thine, and Thine are Mine, but I have been glorified in them. That they all may be one, as Thou Father art in Me, and I in them, and that they may be one in us (John 17:10, 21, 22).

Reciprocal conjunction is thus described; but still it is not meant that man conjoins himself with the Lord, but that the Lord conjoins with Himself the man who desists from evils; for to desist from evils has been left to the man‘s decision, and when he desists, then is effected the reciprocal conjunction of the truth which is of faith and of the good which is of love from the Lord, and not at all from man; for that from himself man can do nothing of good, and thus can receive nothing of truth in good, has been known in the church; and this also the Lord confirms in John:--

Abide in Me, and I In you. He that abideth In Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:4, 5).

[9] This reciprocal conjunction can be illustrated from the conjunction of the understanding and will in man; his understanding is formed from truths, and his will from goods; and truths are of faith with him, and goods are of love. Man imbibes truths from hearing, through the sense of hearing; and from reading through the sight; and stores them up in his memory.  These truths relate either to the civil state, or to the moral state, and are called memory-knowledges.  The love of man which is of his will through the understanding looks into these things in the memory, and from it chooses those which are in agreement with the love; and those which it chooses, it summons to itself, and conjoins with itself, and by means of them strengthens itself from day to day. Truths thus vivified by love make the man’s understanding, and the goods themselves which are of the love make his will. The goods of love are also like fires there, and truths in the circumferences round about, vivified by the love, are like the light from this fire. By degrees, as the truths are kindled by this fire, there is kindled in them a desire to conjoin themselves reciprocally. From this comes a reciprocal conjunction, which is permanent.

[10] From all this it is evident that the good of love is really that which conjoins, and not the truth of faith, except in so far as this has the good of love within it. Whether you say love, or good, it is the same, for all good is of love, and that which is of love is called good; and also whether you say love, or the will, it is likewise the same, for that which a man loves he wills.

[11] Be it known that the things which are of the civil or moral state, just now spoken of, conjoin themselves in the external man; but those which are of the spiritual state, before spoken of, conjoin themselves in the internal man, and then through the internal in the external.  For the things of the spiritual state, which are truths of faith and goods of love to the Lord, and which look to eternal life, communicate with the heavens, and open the internal man, and they open it in so far and in such a way as the truths of faith are received in the good of love to the Lord and toward the neighbor, from the Lord. From this it is evident that those are only external men who do not at the same time imbue themselves with those things which are of the spiritual state; and that those are merely sensuous men who deny these things, however intelligently they may seem to talk.

AC 10068. And upon his sons, and upon the garments of his sons with him.  That this signifies the reciprocal unition of Divine good and Divine truth from the Divine Human of the Lord in the lower heavens, is evident from the fact that when by the sprinkling of the blood from the altar, and of the oil of anointing, upon Aaron, is signified the reciprocal unition of Divine good and Divine truth from the Lord‘s Divine Human in the higher heavens (n. 10067), by the like upon the sons of Aaron and their garments is signified such a unition in the lower heavens. For the Divine of the Lord in the lower heavens is represented by the sons of Aaron, when the Divine of the Lord in the higher heavens is represented by Aaron himself; which is because the lower heavens are born from the higher, as sons from a father (n. 7004, 9468, 9473, 9680, 9683, 9780).  Be it known that by the higher heavens is meant the celestial kingdom of the Lord, and by the lower heavens His spiritual kingdom. The heavens are distinguished into two kingdoms. In both kingdoms the Divine of the Lord is similar, but is dissimilar in respect to the reception by the angels in them.

AC 10069. And he shall be holy, and his garments, and his sons, and the garments of his sons with him.  That this signifies so with all Divine things in the heavens, is evident from the signification of “holy,” as being that which proceeds from the Lord, because He alone is holy (n. 9229, 9479, 9680, 9818, 9820, 9956, 9988), thus what is Divine; and because by Aaron and his garments, and by his sons and their garments, were represented holy or Divine things in the heavens (n. 10067, 10068), therefore by them are signified all Divine things in the heavens. That Aaron, his sons, and their garments, were called “holy,” because they represented holy Divine things, is evident; for everyone who duly considers may know that neither the blood of a ram nor the oil of anointing can sanctify anyone; for blood and oil are dead things, and thus cannot affect the interiors of man; man’s interiors themselves are affected solely by the truths of faith and the good of love from the Lord to the Lord, thus by things Divine, and these sanctify because they alone are holy.

AC 10070. And thou shalt take of the ram the fat.  That this signifies good in the heavens, is evident from the signification of “fat,” as being good (n. 10033); that it denotes in the heavens, is because by the filling of the hand from the second ram is signified the Divine that proceeds from the Lord in the heavens (n. 10057).

AC 10071. And the tail.  That this signifies all truth there, is evident from the signification of “ the tail of the ram,” as being truth. That “the tail” denotes truth is because it is the ultimate thing, and truth is in the ultimates (n. 6952). More over the tail is the ultimate of the cerebrum and cerebellum, for these are continued into the spinal marrow, and this also terminates in the tail, which thus is their ultimate appendix.  Therefore it is said that in the sacrifices the tail was to be removed hard by the backbone (Lev. 3:9). That “the tail” signifies truth in ultimates, and in the opposite sense falsity, is evident from the following passages. In Isaiah:--

Jehovah shall cut off from Israel head and tail. The old man and the honored is the head, and the prophet the teacher of a lie is the tail (Isa 9:13, 14);

in the spiritual sense to “cut off the head and the tail” denotes to cut off good and truth, for the subject treated of is the church, on the devastation of which, the “head” signifies evil, and the “tail” falsity. That the “head” denotes good, (n. 4938, 4939, 5328, 9913, 9914); in like manner an “old man,” (n. 6524, 9404); that a “prophet” denotes one who teaches truth, thus abstractedly truth, (n. 2534, 7269). In the opposite sense therefore the “head” denotes evil, in like manner the “old man” and the “honored” who do this; and the “tail” denotes falsity, in like manner the “prophet,” whence he is called “the prophet of a lie,” for a “lie” denotes falsity.  In the same:--

There shall not be work for Egypt, which may make head and tail (Isa. 19:15);

“Egypt” denotes those who by reasonings from memory-knowledges wish to enter into the truths and goods of faith, and not from what is revealed, thus not from faith in what is revealed (n. 1164, 1165, 1186); that there is “no work which makes the head and the tail,” denotes that they have neither good nor truth. That the “tail” denotes truth in ultimates is plain from its signification in the opposite sense, in which the “tail” denotes falsity, as in John:--

The locusts had tails like unto scorpions, and stings were in their tails, and their power was to hurt men (Rev. 9:10);

“`tails like scorpions, and stings in the tails,” denote cunning reasonings from falsities by which they persuade, and thereby do injury, and therefore it is said that “their power is to hurt men”. That a “locust” also denotes falsity in the extremes, (n. 7643). In the same:--

The tails of the horses were like serpents, having heads, and with them they do hurt (Rev. 9:19);

“tails like serpents” here also denote reasonings from falsities, whereby injury is done. In the same:--

The tail of the dragon drew the third part of the stars of heaven, and cast them to the earth (Rev. 12:4);

“the tail of the dragon” denotes truths falsified, especially by application to evils; the “ stars” denote the knowledges of truth and good falsified; “to cast to the earth” denotes to destroy.

AC 10072. And the fat that covereth the intestines.  That this signifies good in ultimates, is evident from the signification of “fat,” as being good (n. 10033); and from the signification of“ the intestines,” as being the ultimate and lowest things (n. 10030, 10049).

AC 10073. And the caul of the liver.  That this signifies the interior good of the natural man purified, is evident from the signification of “the caul of the liver,” as being the interior good of the external or natural man (n. 10031). That it denotes good purified is because the liver is a purifying organ (n. 10031); and as by the “kidneys” is signified truth purified (n. 10032), hence also it is said that this caul near the kidneys shall be removed (Lev. 3:4, 10, 15).

AC 10074. And the two kidneys, and the fat that is upon thee. That this signifies the interior truth of the natural man purified, and its good, is evident from the signification of “the kidneys,” as being the interior truth of the external or natural man; and from the signification of “the fat that is upon them,” as being the good of this (n. 10032). That it is truth purified which is signified by “the kidneys,” is because the kidneys are organs which purify the blood (n. 10032); and the “blood” denotes truth (n. 9393, 10026).

AC 10075. And the right hind quarter.  That this signifies inmost good, is evident from the signification of “the right hind quarter,” as being inmost good. That “the right hind quarter” denotes inmost good is because the hind quarters of animals signify the same as the loins and thighs with man, and the loins and thighs with man signify conjugial love, and from this the good of celestial love, which good is the good of the inmost heaven (n. 3021, 4277, 4280, 4575, 5050-5062, 9961), and the right loin and thigh signify the inmost good there; for the things which are on man‘s right signify by correspondence the good from which is truth, and those which are on his left the truth through which is good; and consequently those which are in the middle signify the conjunction of both, that is, of good and truth. From this it can also be seen that the hind quarters are the hinder parts of the animal, where its genitals are, and not the fore parts, for these are called the “breast.” As the right hind quarter signifies inmost or celestial good, therefore when it was taken from the sacrifice and given to Aaron, it was called his “anointing.” In Moses:--

The right hind quarter shall ye give an uplifting to the priest from your eucharistic sacrifices. The breast of waving and the hind quarter of uplifting have I taken from among the sons of Israel of their eucharistic sacrifices, and I have given them to Aaron the priest and his sons for a statute forever. This is the anointing of Aaron and the anointing of his sons from the fire-offerings of Jehovah (Lev. 7:32, 34, 35);

the breast and the hind quarter are called the “anointing” by reason of the representation of spiritual and celestial good; for from correspondence the “breast” signifies spiritual good, which is the good of the middle or second heaven; and the “right hind quarter,” celestial good, which is the good of the inmost or third heaven; and the “anointing” denotes the representation of the Lord as to Divine good (n. 9954, 10019). Moreover the breast and right hind quarter were given to Aaron from the sacrifices of the firstborn of an ox, a sheep, and a goat. That the “right hind quarter” signifies inmost good, is evident also from the fact that it is mentioned last; for the tail and the intestines are mentioned first, afterward the caul of the liver and the kidneys, and lastly the right hind quarter. The things which are mentioned first are the most external, those mentioned second are interior, and that which is mentioned last is inmost.

AC 10076. Because a ram of fillings is he.  That this signifies a representative of the Divine power of the Lord in the heavens through the Divine truth from the Divine good, and its capability of communication and reception there, is evident from the signification of a “ram,” as being the internal of man in respect to the good of innocence and of charity (n. 9991); for all beasts signify something of affection or of inclination with man (n. 9280); hence it is that they who are in charity and innocence are called “sheep” and “lambs.” The “ram,” therefore, which is the male of sheep, signifies the good of charity and of innocence in the internal man, and in the supreme sense the same in the internal of the Lord’s Human; for that which in the internal sense signifies something of man, thus something of the church or of heaven with man, in the supreme sense signifies in an eminent manner a similar thing with the Lord when He was in the world. Moreover in the inmost sense all things of the Word treat of the Lord, whence comes the holiness of the Word. And from the signification of the “fillings of the hand,” as being a representative of Divine truth from the Divine good of the Lord in the heavens, and its capability of communication with the angels there, and of its reception by them; for as before shown, with the man who is being regenerated there are two states, the first when the truths which are of faith are being implanted in the good which is of love and are being conjoined, and the second when the man acts from the good of love. The like was eminently the case in the Lord; the first state of the glorification of His Human was to make it Divine truth, and to conjoin it with the Divine good which was in Him and is called the “Father,” and thereby to become the Divine good of the Divine love, which is Jehovah. The second state of His glorification was to act from the Divine good of the Divine love, which is effected by means of the Divine truth that proceeds from this good.

[2] As regards man, in the first state he is imbued with those things which must be of faith, and according as he is imbued with them from good, that is, through good from the Lord, so is his understanding formed. When those truths that belong to the understanding have been implanted in and conjoined with good, he then comes into the second state, which consists in acting from good by means of truths. From this it is plain what is the quality of the second state of the man who is being regenerated, in that it is to think and act from good, or what is the same, from love, or what is also the same, from the will; for that which a man wills he loves; and that which he loves, he calls good. But the man for the first time comes into the second state when he is wholly from head to heels such as his love is, thus such as his will is and the understanding thence derived. Who can possibly believe that the whole man is an image of his will and of his understanding thence derived, consequently an image of his good and the truth thence derived, or an image of his evil and the falsity thence derived? For good or evil forms the will, and truth or falsity forms the understanding. This secret is known to all the angels in the heavens; but the reason why man does not know it is that he has no knowledge of his soul, consequently no knowledge that the body is formed after the likeness of the soul, and hence that the whole man is such as his soul is.  That this is so, is clearly seen from the spirits and angels in the other life; for all of them are human forms, and such forms as their affections are, which are of love and faith; and this to such a degree that they who are in the good of love and charity may be said to be loves and charities in form; and on the other hand that those who are in evils from the loves of self and the world, thus in hatreds and the like, are hatreds in form.

[3] That this is so can also be seen from these three things which in universal nature follow in order; namely effect, cause, and end. The effect has its all from the cause; for an effect is nothing else than the cause in outward form, because when a cause becomes an effect it clothes itself with such things as are without, in order that it may appear in a lower sphere, which is the sphere of effects.  The case is similar with the cause of the cause, which in the higher sphere is called the final cause, or the end.  This end is the all in the cause, in order that it may be a cause for the sake of something; for a cause which is not for the sake of something cannot be called a cause, for to what purpose would it then be?  The end is for the sake of something, and the end is the first in the cause, and is also its last. Hence it is plain that the end is as it were the soul of the cause, and is as it were its life, consequently is also the soul and life of the effect. For if there is not something in the cause and in the effect that brings forth the end, all this is not anything, because it is not for the sake of anything; thus it is like a dead thing without soul or life, and such a thing perishes as does the body when the soul departs from it.

[4] The case is similar with man: his very soul is his will; the proximate cause by which the will produces the effect, is his understanding; and the effect which is brought forth is in the body, thus is of the body. That this is so is very manifest from the fact that what a man wills and thence thinks presents itself in a suitable manner in an effect in the body, both when he speaks and when he acts.  From this it is again evident that such as is a man‘s will, such is the whole man. Whether you say the will, or the end, or the love, or the good, it is the same, for everything that a man wills is regarded as an end, and is loved, and is called good. In like manner whether you say the understanding, or the cause of an end, or faith, or truth, it is also the same; for that which a man understands or thinks from his will, he holds as a cause, and believes, and calls truth. When these things are apprehended, it can be known what is the quality, in the first state, of a man who is being regenerated, and what it is in the second.

[5] From all this some idea can be had how it is understood that when the Lord was in the world and glorified His Human, He first made it Divine truth, and by degrees the Divine good of the Divine love; and that thereafter from the Divine good of the Divine love He operates in heaven and in the world, and gives life to angels and men; which is effected by means of the Divine truth that proceeds from the Divine good of the Divine love of His Divine Human; for from this the heavens have come forth, and from it they perpetually come forth, that is, subsist; or what is the same, from it the heavens have been created and from it they are perpetually being created, that is, preserved; for preservation is perpetual creation, as subsistence is perpetual coming-forth.

[6] Such things are also involved by these words in John:--

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh (John 1:1, 3, 14);

“the Word” denotes the Divine truth; the first state is described by “in the beginning was the Word, and the Word was with God, and God was the Word;” and the second state by “all things were made by Him, and without Him was not anything made that was made.” It was the same when the Lord came into the world and reduced the heavens into order, and as it were created them anew.  That the Lord is there meant by “the Word,” is evident, for it is said that the Word was made flesh.“ The capability of the communication and perception of the Divine truth that proceeds from the Divine good of the Divine love of His Divine Human, is what is meant by the ”filling of the hand,“ and is described by representatives in this passage concerning the second ram.

[7] As the Lord in respect to Divine good is represented by Aaron (n. 9806), therefore the glorification of the Lord as to His Human is representatively described in the process of the inauguration of Aaron and his sons. The first state of glorification is described by what is said concerning the sacrifice from the bullock and the burnt-offering from the first ram; and the second state of glorification by what is said concerning the second ram, which is called ”the ram of fillings.“ The first state is called the ”anointing,“ and the second is called the ”filling of the hand;“ consequently when Aaron and his sons were inaugurated into the priesthood by anointing and by the filling of the hand, they were said to be ”anointed“ and ”those whose hand he hath filled,“ as in Moses:--

The high priest, upon whose head the anointing oil is poured and who hath filled his hand to put on the garments, shall not shave his head, nor rip open his clothes (Lev. 21:10).

From all this it is also plain that the filling of the hand is a representative of the communication and reception of the Divine truth that proceeds from the Lord’s Divine good in the heavens; for it is said, ”he hath filled his hand,“ and not ”he is filled in the hand,“ and also ”he hath filled his hand to put on the garments.“ For by Aaron and by his anointing is represented the Lord as to Divine good, and by his garments the lie as by the filling of the head, namely, the Divine truth that proceeds from the Lord‘s Divine good. That this is represented by the garments, (n. 9814). Its dissipation is sign, fled by ”ripping them open;“ and the dispersion of Divine good in the heavens by ”shaving the head.“

[8] As the influx and communication of Divine truth from the Lord, and its reception in the heavens, is signified by the ”filling of the hand,“ therefore by it is also signified purification from evils and falsities; for in so far as a man or angel is purified from these, so far he receives Divine truth from the Lord. In this sense ”filling the hand“ is understood by these words in Moses:--

The sons of Levi smote of the people three thousand men. And Moses said, Fill your hand to-day to Jehovah, that He may bestow upon you a blessing this day (Exod. 32:28, 29);

In the spiritual sense ”to receive a blessing“ denotes to be endowed with the good of love and of faith, thus to receive the Divine that proceeds from the Lord (n. 2846, 3017, 3406, 4981, 6091, 6099, 8939). We read also of ”filling after Jehovah,“ and by this is signified doing according to Divine truth; thus also by it is signified the receptivity of it; in Moses:--

Another spirit was with Caleb, and he hath filled after Jehovah (Num. 14:24; Deut. 1:36).

Jehovah sware, saying, Surely none of the men, from a son of twenty years and upward, shall see the land of which I sware unto Abraham, to Isaac, and to Jacob; because they have not wholly filled after Me, save Caleb and Joshua, who have filled after Jehovah (Num. 32:11, 12).

AC 10077. And one loaf of bread.  That this signifies inmost celestial good from the Lord, is evident from the signification of ”bread,“ as being celestial good (n. 2165, 2177, 3478, 9545). Celestial good is the good of love to the Lord. This good, being the good of the celestial kingdom, is for this reason called celestial good.

AC 10078. And one cake of bread with oil.  That this signifies middle celestial good, is evident from the signification of a ”cake of bread with oil,“ as being middle celestial good (n. 9993).

AC 10079. And one wafer.  That this signifies ultimate celestial good, is evident from the signification of a ”wafer,“ as being celestial good in the external man (n. 9994), thus ultimate. In the heavens there are two distinct kingdoms, of which one is called the celestial kingdom, and the other the spiritual kingdom.  Each kingdom is threefold, having its inmost, its middle, and its ultimate. The inmost good of the celestial kingdom is signified by ”bread,“ the middle good by ”cakes,“ and the ultimate good by ”wafers“ (n. 9993).  It is said that they should take one loaf of bread, and one cake, and one wafer, and that after these had been waved, they should be burnt upon the burnt-offering, and that Aaron and his sons should eat the rest of the bread in the basket at the door of the Tent of meeting. By these things were signified the capability of the communication of the good of love from the Lord, and of its reception in the higher heavens, or in the celestial kingdom the capability of the communication, by these breads which after they had been waved were burnt on the burnt-offering; and the capability of its reception, by the breads which were eaten.  It is said ”one loaf of bread, one cake, and one wafer,“ because in itself the Divine good is one.

[2] It shall now also be told why it was decreed that not only the fat of the ram and its right hind quarter were to be burnt upon the altar, but also the breads that were called the meat-offering; when yet by the ”fat“ and by the ”hind quarter“ is signified good, equally as by the ”breads“ or meat-offerings, for unless the reason is known why it was so done, it might seem to be like something superfluous.  But the reason was that the sacrifices and burnt-offerings were not commanded, but permitted, and therefore there was nothing in them well pleasing in the heavens. For this reason meat-offerings - which were breads - were also employed, and likewise drink-offerings of wine, in which there was something well pleasing; for ”bread“ signifies all celestial good, and ”wine“ all its truth. It was also from this that the sacrifices and burnt-offerings were called ”bread,“ and also the meat-offerings or gifts, for in the original tongue ”meat-offerings“ are ”gifts.“

[3] But see what has already been shown on these subjects; namely: That sacrifices and burnt-offerings were first instituted by Eber, and thence spread to the descendants of Jacob (n. 1128, 1343, 2818, 4874, 5702): That sacrifices and burnt-offerings were not commanded, but permitted (n. 2180): That sacrifices and burnt-offerings were called ”bread“ (n. 2165): That ”bread“ denotes celestial good, and ”wine“ the truth of this (n. 276, 680, 2165, 2177, 3735, 4217, 4735, 4976, 5915, 6118, 6377, 8410, 9323, 9545): In like manner the meat offering and the drink-offering (n. 4581).  From this it is evident that for this reason also burnt-offerings and sacrifices were abrogated by the Lord, and bread and wine were retained. But be it known that the flesh of the sacrifice and of the burnt-offering specifically signified spiritual good, whereas the bread of the meat-offering signified celestial good, and that for this reason not only flesh but also bread was offered.

AC 10080. Out of the basket of unleavened things.  That this signifies which are together in the sensuous, is evident from the signification of” the basket“ in which were the breads, by which are signified goods, as being the external sensuous, in which these things are together (n. 9996); and from the signification of ”unleavened things,“ as being things that are purified (n. 9992).

AC 10081. That is before Jehovah.  That this signifies from the Divine good of the Lord, is evident from the fact that ”Jehovah“ in the Word denotes the Lord, who is called” Jehovah“ from Divine good, and ”God“ from Divine truth.  That all those things which are here said of the second ram, and are called ”fillings of the hand,“ signify the Divine of the Lord in the heavens proceeding from the Divine good of His Divine love, is plain from what has been shown above.  That ”Jehovah“ in the Word denotes the Lord, (n. 9373); and that the Lord is called ”Jehovah“ where the Divine good is treated of, and ” God“ where the Divine truth is treated of, (n. 2769, 2807, 2822, 4402, 6303, 9167).

AC 10082. And thou shalt put all upon the palms of Aaron, and upon the palms of his sons.  That this signifies the acknowledgment in the heavens that these things are of the Lord and from the Lord, is evident from the signification of ”all“ that was from the ram, as the fat, the kidneys, and the right hind quarter, and of ”all“ that was in the basket, as the bread, the cake, and the wafer, as being the Divine goods and Divine truths which are of the Lord because from the Lord (n. 10070-10080); and from the signification of ”the palms,“ as being those things which are from one’s own power, thus one‘s own; and from the representation of Aaron and his sons, as being the Lord as to Divine good and the Divine truth thence proceeding (n. 9806, 9807, 10017). That ”the palms“ denote those things which are from one’s own power, and hence that to be ”put upon the palms“ denotes the acknowledgment that all these things are of the Lord and from the Lord, is because the palms belong to the hands, and by the ”hands“ is signified power, and ”to put upon them“ denotes to ascribe, thus to acknowledge; for it is said that they were to be ”waved upon them,“ by which is signified life thence from the Divine, and life from the Divine is given through faith, the first of which is acknowledgment.  As by the ”bands“ is signified power, it follows that by the” palms of the hands“ is signified full power, because the palms grasp fully; hence when the palms are predicated of the Lord, and of the Divine truth proceeding from His Divine good, as here, omnipotence is signified. From this it is plain that by ”putting upon the palms of Aaron and his sons“ is signified the acknowledgment of the Lord‘s omnipotence, thus that all things are His, because all things in the heavens are from Him. That the ”hands“ denote power, (n. 4931-4937, 5327, 5328, 6947, 7188, 7189, 7518); that ”hand“ and ”right hand,“ when said of the Lord, denote omnipotence, (n. 3387, 4592, 4933, 7518, 7673, 8050, 8153, 8281, 9133); and that the Divine truth proceeding from the Lord’s Divine good has all power, (n. 6948, 8200, 9327, 9410, 9639, 10019).

AC 10083. And shalt wave them a wave-offering before Jehovah. That this signifies the consequent Divine life, is evident from the signification of” waving a wave-offering,“ as being to vivify, thus life; and because it is said ”before Jehovah,“ Divine life is signified. That ”to wave a wave offering“ denotes to vivify, that is, to give Divine life, is evident from the passages in the Word where ”waving a wave offering“ is mentioned, as in Moses:--

When ye shall bring the sheaf of the firstfruits of your harvest unto the priest, he shall wave the sheaf before Jehovah to make you well pleasing; on the morrow of the sabbath the priest shall wave it (Lev. 23:10, 11).

by the ”harvest“ is signified the state of the truth of faith from good, thus the state of good (n. 9295); by ”the sheaf of the firstfruits“ is signified its state collectively; hence by ”being waved by the priest“ is signified being vivified to receive a blessing; for every blessing, in order to be a blessing, must have life in it from the Divine.

[2] Again:--

Aaron shall wave the Levites a wave-offering before Jehovah from among the sons of Israel, that they may be for ministering the ministry to Jehovah. Thou shalt set the Levites before Aaron, and before his sons, and shalt wave them a wave-offering to Jehovah. Afterward shall the Levites come to minister in the Tent of meeting; and thou shalt purify them, and shalt wave them a wave-offering. And when the Levites were purified, and Aaron waved them a wave-offering before Jehovah; and expiated them to purify them (Num. 8:11, 13, 15, 21).

From all this it can be seen what is meant by ”waving a wave offering,“ namely, that it denotes to vivify by acknowledgment, which is the first of life from the Divine with man. Knowledge does indeed precede acknowledgment, but there is nothing of Divine life in knowledge until it becomes acknowledgment, and then faith. The Levites represented truths ministering to good, and Aaron represented the good to which they ministered; therefore the Levites were ”waved,“ that is, were vivified; and therefore it is also said that they were to be ”purified,“ for life from the Divine must be in truths in order that they may minister to good, and this life first flows in by means of acknowledgment.

[3] The like is signified by the ”waving of gold“ in Moses:--

The men came with the women, and brought a clasp, a nose-ring, gold, a girdle, all vessels of gold, every man who waved a wave-offering of gold to Jehovah (Exod. 35:22);

”to wave a wave-offering of gold to Jehovah“ denotes to vivify by the acknowledgment that it was Jehovah‘s, that is, the Lord’s.  That ”to wave a wave-offering“ has such a signification is from correspondence, for all motion corresponds to a state of thought; hence progressions, journeyings, and the like, which belong to motion, in the Word signify states of life (n. 3335, 4882, 5493, 5605, 8103, 8417, 8420, 8557).

[4] In John:--

At the pool of Bethesda lay a great multitude of them that were sick. And at a certain time an angel went down unto the pool, and troubled the water; whosoever then first after the troubling of the water stepped in, was made whole, with whatever disease he was holden (John 5:2-7).

By ”troubling the water“ was here likewise signified vivification through acknowledgment and faith, thus also purification through truths. That motion signifies states of life, (n. 2837, 3356, 3387, 4321, 4882, 5605, 7381, 9440, 9967); and that ”waters“ denote the truths of faith, (n. 2702, 3058, 3424, 4976, 8568, 9323); that all purifications are effected through the truths of faith, (n. 2799, 5954, 7044, 7918, 9088); and that healings represented restorations of spiritual life, (n. 8365, 9031).

[5] As by the ”waving upon the palms of Aaron“ is signified vivification through the acknowledgment of the Lord, and that all things are from Him, therefore a few words shall be said about this acknowledgment and the faith thence derived. It was often said by the Lord, when the sick were healed, that they should ”have faith,“ and that it would be done to then‘ ”according to their faith“ (Matt. 8:10-13; 9:2, 22, 27-29; 13:57, 58; 15:28; 21:21, 22, 31, 32; Mark 5:34, 36; 10:49, 52; Luke 7:9, 48-50; 8:48; 17:19; 18:42, 43). The reason was that the first of all is to acknowledge that the Lord is the Saviour of the world, for without this acknowledgment no one can receive anything of truth and good from heaven, thus no faith; and because this is the first and most essential of all, therefore in order that the Lord might be acknowledged when He came into the world, in healing the sick He questioned them concerning their faith, and those who had faith were healed. The faith was that He was the Son of God who was to come into the world, and that He had power to heal and to save.  Moreover all the healings of diseases by the Lord, when He was in the world, signified healings of the spiritual life, thus the things that belong to salvation (n. 8364, 9031, 9086).

[6] Because the acknowledgment of the Lord is the first of all things of spiritual life, and the most essential thing of the church, and because without it no one can receive from heaven anything of the truth of faith and the good of love, therefore the Lord often says that he who ”believeth in Him hath eternal life,“ that he who ”doth not believe hath not life“ (John 1:1, 4, 12, 13; 3:14-16, 36; 5:39, 40; 6:28-30, 34, 35, 40, 47, 48; 7:37, 38; 8:24; 11:25, 26; 20:30, 31); but He also teaches at the same time that those have faith in Him who ”live according to His precepts,“ so that the consequent life may enter into the faith.  All this has been said to illustrate and confirm the fact, that the acknowledgment of the Lord, and that from Him is all salvation, is the first of life from the Divine with man. This first of life is signified by the ”wavings upon the palms of Aaron.“

AC 10084. And thou shalt take them from their hand, and shalt burn them on the altar noon the burnt-offering.  That this signifies unition with the Divine good of the Divine love, is evident from the signification of ”taking from their hand,“ as being the state after acknowledgment; for when by the ”waving on the palms of Aaron and his sons“ is signified the acknowledgment whereby there is Divine life, by ”taking those things from their hand“ is signified the state after acknowledgment, which is a state of conjunction with good, and which is signified by ”burning on the altar upon the burnt-offering.“ For by ”burning on the altar“ is signified to be conjoined with good (n. 10052); and by the ”burn-offering“ is signified and described the conjunction itself.

AC 10085. For an odor of rest before Jehovah.  That this signifies a perceptivity of peace, is evident from the signification of ”an odor of rest,“ when predicated of Jehovah or the Lord, as being a perceptivity of peace (n. 10054).

AC 10086. An offering by fire is this to Jehovah.  That this signifies from the Divine love, is evident from the signification of ”an offering by fire to Jehovah,“ as being the Divine love (n. 10055).

AC 10087. And thou shalt take the breast.  That this signifies the Divine spiritual in the heavens, and its appropriation there, is evident from the signification of ”the breast,“ as being the good of charity, and in the supreme sense the Divine spiritual; that the appropriation of it in the heavens is meant, is because in what now follows the subject treated of is the flesh of the ram and the bread from the basket, which were not burned on the altar, but were granted to Moses, to Aaron, and to his sons, for a portion, and were ”eaten,“ whereby is signified appropriation, the process of which is now to be described. That by ”the breast“ is signified the good of charity, and in the supreme sense the Divine spiritual, is from correspondence; for the head with man corresponds to the good of love to the Lord, which is the good of the inmost heaven, and is called the Divine celestial; but the breast corresponds to the good of charity, which is the good of the middle or second heaven, and is called the Divine spiritual; and the feet correspond to the good of faith, thus to the good of obedience, which is the good of the ultimate heaven, and is called the Divine natural, concerning which correspondence (n. 10030).

[2] As the ”breast“ from correspondence denotes the good of charity, and the good of charity is to do what is good from willing it, therefore John, who represented this good, lay on the breast or in the bosom of the Lord (John 13:23, 25); by which is signified that this good was loved by the Lord; for ”to lie on the breast and in the bosom“ denotes to love.  He who knows this is also able to know what is signified by these words of the Lord to Peter and to John:--

Jesus said to Simon Peter, Simon, son of Jonas, lovest thou Me? He saith, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again, Simon, son of Jonas, lovest thou Me? He saith, Yea, Lord, Thou knowest that I love Thee.  He saith unto him, Feed My sheep. He said to him the third time, Simon, Son of Jonas, lovest thou Me? Peter was grieved, therefore he said, Lord Thou knowest all things, Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep.  Verily I say unto thee, When thou wast younger, thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hand, and another shall gird thee, and lead thee whither thou wouldest not. When He had said this, He said to him, Follow Me. Peter turning about saw the disciple whom Jesus loved following, who also lay on His breast at supper.  Peter seeing him saith, Lord, what about this man?  Jesus said to him, If I will that he abide till I come, what is that to thee? Follow thou Me (John 21:15-21);

no one can know what these words signify except by the internal sense, which teaches that the twelve disciples of the Lord represented all things of faith and of love in the complex, as did the twelve tribes of Israel; and that Peter represented faith, James charity, and John the works or goods of charity.  That the twelve disciples of the Lord represented all things of faith and love in the complex, (n. 3488, 3858, 6397); and likewise the twelve tribes of Israel, (n. 3858, 3926, 4060, 6335, 6640).  That Peter represented faith, James charity, and John the works of charity, (n. 2135a, 2760, 3750, 4738, 6344); and that the ”Rock,“ as Peter is also called, denotes the Lord as to faith, (n. 8581).

[3] As faith without charity does not love the Lord, and yet can teach such things as belong to faith and love, and to the Lord, therefore the Lord said three times, ”Lovest thou Me,“ ”Feed My lambs,“ and ”Feed My sheep,“ and for this reason the Lord says, ”When thou wast younger, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldest not,“ by which is signified that the faith of the church in its rising is in the good of innocence like an infant; but that when it is in its setting, which is in the end of the church, faith would be no longer in this good, nor in the good of charity; and that then evil and falsity would lead, which are signified by ”when thou shalt he old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldest not;“ thus from being free it would become enslaved. ”To gird“ denotes to know and perceive truths in light from good, (n. 9952); ”to walk“ denotes to live according to these truths, (n. 8417, 8420); hence ”to gird himself and walk whither he would,“ denotes to act from freedom, and to act from freedom is to act from the affection of truth from good, (n. 2870-2893, 9585-9591); and is to be led by the Lord, (n. 9096, 9586, 9589-9591); but ”to be girded by another, and to be led whither he would not,“ denotes to be a slave, and to be a slave is to act from evil, thus to be led by hell, (n. 9096, 9586, 9589-9591). That ”lambs,“ of which the Lord first speaks, denote those who are in the good of innocence, see (n. 3994); and that ”sheep,“ of which the Lord speaks in the second and third place, denote those who are in the good of charity and from this in faith, (n. 4169, 4809); and that ”three“ denotes a whole period from beginning to end, (n. 2788, 4495, 7715, 9198).  Therefore, as the Lord spake to Peter concerning the church from its rising to its setting, He said three times, ”Lovest thou Me?“

[4] But by ”John following the Lord“ was signified that they who are in the goods of charity follow the Lord and are loved by the Lord, neither do they draw back; while they who are in faith separate not only do not follow the Lord, but are also indignant about it, like Peter at that time - not to mention more arcana which are contained in the above words. From all this it is also plain that to ”lie on the breast and in the bosom of the Lord“ denotes to be loved by Him, and that this is said of those who are in the goods of charity, like what is said of His ”carrying them in His bosom“ (Isa. 40:10, 11), and of ”lying in the bosom“ (2 Sam. 12:3).

AC 10088. From the ram of fillings, which is for Aaron.  That this signifies a representative of the Divine power of the Lord in the heavens through the Divine truth from His Divine good, and its capability of communication and reception in the heavens, may be seen above (n. 10076).

AC 10089. And shalt wave it a wave-offering before Jehovah. That this signifies vivification, is evident from the signification of ”waving a wave-offering before Jehovah,“ as being vivification through the acknowledgment of the Lord, and that He has all power in the heavens and on earth (n. 10083). It is known that the first of the church is to acknowledge the Lord; for the doctrine of the church teaches that without the Lord there is no salvation. That He has all power, the Word teaches in many passages, and the Lord Himself in these which follow:--

All things have been delivered unto Me by the Father (Matt.  11:27; Luke 10:22).

The Father hath given all this into the hand of the Son (John 3:34, 35).

The Father hath given to the Son power over all flesh (John 17:2).

Without Me ye cannot do anything (John 15:5).

All power hath been given unto Me in heaven and on earth (Matt. 28:18).

Jesus said to Peter, Thou art a rock, and I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt.  16:18, 19);

that by ”Peter“ in this passage is meant faith from the Lord, thus the Lord as to faith, which has this power, (n. 2760, 4738, 6344); and that a ”rock,“ as he is there called, denotes the Lord in respect to faith, (n. 8581).

AC 10090. And it shall be to thee for a portion.  That this signifies communication with those who are in truths Divine, is evident from the representation of Moses, who was to have the breast for a portion, as being the Lord as to Divine truth, thus the Divine truth which is from the Lord (n. 6752, 7010, 7014, 9372); and from the signification of being ”for a portion,“ as being communication; for that which was given from the sacrifices to Moses, to Aaron, his sons, and the people, signified the communication of the holy Divine with them; and all communication is effected according to the quality of him who receives, thus according to the quality of the representation with those who received.

[2] The breast was given to Moses for a portion, and the hind quarter to Aaron, because the subject here treated of is the communication and appropriation of Divine truth and Divine good from the Lord in heaven and in the church; and there are two things which are received there, namely, Divine truth and Divine good, both from the Lord; Divine truth by those who are in the Lord’s spiritual kingdom, and Divine good by those who are in the celestial kingdom (n. 9277, 9684).  Therefore the breast was given to Moses for a portion, and the hind quarter to Aaron, for by the ”breast“ is signified Divine truth in the Lord‘s spiritual kingdom (n. 10087), and by the ”hind quarter,“ Divine good in the celestial kingdom (n. 10075); as also by the ”breads in the basket,“ which likewise were given to Aaron (n. 10077).

[3] That Moses represented the Lord as to Divine truth, has been shown above; and that Aaron when inaugurated into the priesthood represented the Lord as to Divine good (n. 9806).  That the breast was granted to Moses for a portion is evident in Leviticus, where also the inauguration of Aaron and his sons into the priesthood is treated of:--

Moses took the breast, and waved it a wave-offering before Jehovah, of the ram of fillings, and it was to Moses for a portion, as Jehovah commanded Moses (Lev. 8:29).

AC 10091. And thou shalt sanctify the breast of the waving. That this signifies the Divine spiritual acknowledged in heaven and in the church, is evident from the signification of ”sanctifying,“ as being to represent the Lord and the holy things which are from Him (n. 9956, 9988); from the signification of ”the breast,“ as being the Divine spiritual in heaven (n. 10087); and from the signification of ”the waving,“ as being vivification through acknowledgment (n. 10083, 10089). The Divine spiritual is Divine truth in the middle or second heaven, which heaven is also called the spiritual kingdom.

AC 10092. And the hind quarter of the uplifting.  That this signifies the Divine celestial that belongs to the Lord alone, perceived in heaven and the church, is evident from the signification of ”the hind quarter,“ as being the Divine celestial in heaven and in the church (n. 10075); and from the signification of ”the uplifting,“ as being that which is given and received. The Divine celestial is the Divine good from the Lord received in the inmost heaven, which heaven is also called the celestial kingdom; hence the Divine good received in the inmost heaven is called celestial good.

AC 10093. Which is waved, and which is uplifted.  That this signifies which is acknowledged and perceived, is evident from the signification of being ”waved,“ when said of the breast, as being that which is vivified by acknowledgment (n. 10091); and from the signification of ”uplifted,“ as being the Divine celestial, which is of the Lord alone, perceived in heaven and in the church. How the case herein is shall be briefly told. There are two kingdoms from which are the heavens, the celestial and the spiritual. Divine truth in the spiritual kingdom is acknowledged, but in the celestial kingdom it is perceived.  The reason of this is that Divine truth in the spiritual kingdom is received in the intellectual part, but in the celestial kingdom in the will part. That which is received in the intellectual part is said to be acknowledged, but that which is received in the will part is said to be perceived. That the former have only an acknowledgment of Divine truth, but the latter a perception of it, (n. 9277, 9596, 9684).

[2] As regards uplifting, that is called an ”uplifting“   which was Jehovah’s or the Lord‘s, and it was given to Aaron for the sake of the representation; and as Aaron represented the Lord as to Divine good (n. 9806), therefore that which was uplifted from the sacrifices and given to Aaron represented the Divine of the Lord, and is also called ”the anointing,“ in Moses:--

The breast of the waving and the hind quarter of the uplifting have I taken from among the sons of Israel of the sacrifices of the eucharistic things, and I have given them to Aaron the priest and to his sons for a statute of eternity from among the sons of Israel; this is the anointing of Aaron and the anointing of his sons from the fire-offerings of Jehovah, on the day in which I made them draw near to minister in the priest’s office to Jehovah (Lev. 7:34, 35);

it is called ”the anointing“ because ”anointing“ denotes inauguration to represent the Lord as to Divine good (n. 9954, 10019).  Elsewhere also in the same:--

Jehovah spake unto Aaron, Behold, I have given thee the charge of Mine upliftings, in respect to all the holy things of the sons of Israel, unto thee I have given them for an anointing, and to thy sons. To thee have I given the uplifting in respect to all the waving of the sons of Israel, all the fat of the pure oil, and all the fat of the new wine and of the grain of the firstfruits; and in respect to all the firstfruits which they shall give to Jehovah, they shall be thine; in respect to everything devoted, everything that openeth the womb of all flesh which they shall bring to Jehovah of the firstlings of an ox, of a sheep, and of a goat, the flesh shall be thine, as the breast of waving and as the right hind quarter; every uplifting of the holy things. Thou shalt not have part nor inheritance in the land, because Jehovah is thy part and inheritance; and also every uplifting from the tithes and from the gifts, which have been given to the Levites (Num. 18:8, 11-20, 28, 29).

From all this it is evident what the ”upliftings“ were, namely, that all things were so called which belong to Jehovah, that is, to the Lord.

[3] And as the Levites represented Divine truths in heaven and the church that are of service to Divine good, they were also given to Aaron in the place of all the firstborn, which were Jehovah‘s, that is, the Lord’s, concerning which it is thus written in Moses:--

I have taken the Levites from the midst of the sons of Israel, in the place of every firstborn that openeth the womb from the sons of Israel, that the Levites may be Mine, for every firstborn is Mine; and because the Levites were given to Me, I have given them as gifts to Aaron and his sons (Num. 3:12, 13; 8:16-19);

the upliftings are called ”gifts given to Jehovah,“ that is, to the Lord, from among the sons of Israel; but it is meant that they do not belong to Jehovah from any gift, but from possession, because everything holy or Divine with man is not man‘s, but is the Lord’s with him.  That everything good and true, thus every holy Divine thing, is from the Lord God, and nothing from man, has been known in the church, whence it is plain that it is from appearance that it is called a gift from man.  And therefore also in what presently follows it is said, ”for this is an uplifting, and it shall be an uplifting from among the sons of Israel, this is an uplifting of Jehovah;“ by which is signified that the uplifting from the sons of Israel is Jehovah‘s uplifting, thus that a gift from them is a gift from the Lord.  From this it is evident what an ”uplifting“ is.

AC 10094. From the ram of fillings, of that which is for Aaron, and of that which is for his sons.  That this signifies a representative of the Divine power of the Lord in the heavens through Divine truth from Divine good, is evident from what was shown above (n. 10076).

AC 10095. And it shall be to Aaron and his sons for a statute of an age from among the sons of Israel.  That this signifies a law of order in the representative church in respect to the Divine good of the Lord and the Divine truth thence proceeding, is evident from the representation of Aaron and his sons, as being the Lord as to Divine good and the Divine truth thence proceeding (n. 9806, 9807, 10068); from the signification of ”a statute of an age,“ as being a law of Divine order (n. 7884, 7995, 8357); and from the representation of the sons of Israel, as being the church (n. 4286, 6426, 6637, 9340). That it denotes the representative church is because this church had been instituted with the sons of Israel (n. 9320).

AC 10096. For this is an uplifting.  That this signifies a representative of Divine good and of the Divine truth thence proceeding, is evident from what was shown just above (n. 10093).

AC 10097. And it shall be an uplifting from among the sons of Israel of their peace sacrifices, this is an uplifting to Jehovah. That this signifies reception in the heavens and in the church, and acknowledgment that it is of the Lord alone, is evident also from what was shown above (n. 10093).  It is said ” from the peace sacrifices,“ because by these is signified worship which is from freedom; for the peace or eucharistic sacrifices were voluntary sacrifices, and those things which are voluntary are from man’s freedom.  That is called free which is done from love, thus which is from the will, for that which a man loves, he wills.  The Lord flows in with man into his love, thus into his will, and causes that what a man receives he receives in freedom; and that which is received in freedom, also becomes free, and is loved by him, consequently it becomes of his life.  Hence it is plain what is meant by worship from freedom, which is signified by the peace or voluntary sacrifices; thus also what is meant by the ” uplifting“ from them, namely, that which is of the Lord alone. That the sacrifices signify all worship in general, (n. 6905, 8936, 10042); and that the freedom of man is that which is of his love, (n. 2870-2893, 3158, 4031, 7439, 9096, 9585-9591).

AC 10098. And the garments of holiness which are for Aaron. That this signifies the Divine spiritual which proceeds immediately from the Divine celestial, is evident from the signification of ”the garments of Aaron,“ as being a representative of the spiritual kingdom of the Lord adjoined to His celestial kingdom (n. 9814); thus also the Divine spiritual, for the spiritual kingdom of the Lord comes forth from His Divine there, which is called the Divine spiritual.  Nor is the universal heaven anything else than the Divine of the Lord; for the angels who are there know, acknowledge, believe, and perceive, that all the good of faith and the good of love which make heaven, are from the Lord, and nothing from themselves.  These garments are called ”garments of holiness,“ because they represented holy Divine things which are from the Lord. That the Lord alone is holy, and that every holy thing is from Him, and that all sanctification represented Him, (n. 9229, 9680, 9818, 9820, 9956, 9988); and that from this, heaven is called the ”sanctuary,“ (n. 9479).

AC 10099. Shall be for his sons after him.  That this signifies in the natural successively, is evident from the signification of the ”sons of Aaron,“ as being the things that proceed from Divine good as from a father (n. 9807, 10068); and from the signification of ”after him,“ as being successively, or in successive order; and as this is said of the garments of Aaron, by which was represented the Divine spiritual (n. 10098), therefore by being ”for his sons after him“ is signified the Divine spiritual in the natural successively. For there are three things which succeed one another in heaven, and which, in order that they may be conceived distinctly, are to be called by their names, which are ”celestial,“” spiritual,“ and ”natural.“ These three proceed there in order, one from another, and by the in flux of one into the next successively they are connected together, and thereby make a one. The Divine of the Lord in the heavens, from the difference of its reception, is called by these names.

[2] As the subject here treated of is the second ram, which is called ”the ram of fillings,“ and by the ”filling of the hand“ is signified inauguration to represent the Divine of the Lord in the heavens, and its capability of communication and reception there (n. 10019); therefore in order that its reception in the natural may likewise be described, the successive putting on of the garments of Aaron by his sons after him is here treated of, whereby is meant what is successive of that thing in the heavens which is signified by ”the filling of the hand.“ Hence it is plain that in the internal sense these things cohere in an unbroken succession, although in the sense of the letter the series of the things concerning the ram here appears to be broken asunder.  As the successives in heaven are here treated of, it shall be told what is meant by” successive.“  Most of the learned at this day have no other idea of successives, than as of what is continuous, or as of that which coheres by continuity.  As they have this idea of the succession of things, they cannot conceive the nature of the distinction between the exteriors and interiors of man, nor consequently between the body and the spirit of man; and therefore when they think about them from these ideas, they cannot possibly understand that after the dispersion or death of the body, the spirit also is able to live under a human form.

[3] But successives are not connected continuously, but discretely, that is, distinctly according to degrees; for interior things are wholly distinct from exterior, insomuch that exterior things can be separated, and yet the interior things still continue in their life.  This is the reason why man can be withdrawn from the body and think in his spirit; or according to the form of speaking used by the ancients, can be withdrawn from sensuous, and raised toward interior things. The ancients also knew that when man is withdrawn from the sensuous things that belong to the body, he is withdrawn or raised into the light of his spirit, thus into the light of heaven.  Hence also the learned ancients knew that when the body was dispersed, they would live an interior life which they called their spirit; and as they regarded that life as the very human life itself, they also knew from this that they should live under the human form.  Such was the idea which they had of the soul of man; and as that life was akin to life Divine, they hence perceived that their soul was immortal; for they knew that that part of man which was akin to life Divine, and thus conjoined with it, could not possibly die.

[4] But after those ancient times this idea of the soul and of the spirit of man disappeared, by reason, as said above, of the want of a just idea of successives.  Hence also it is, that they who think from modern learning do not know that there is what is spiritual, and that this is distinct from what is natural.  For they who have an idea of successives as of what is continuous, cannot conceive of the spiritual otherwise than as of a purer natural, when yet they are as distinct from each other as are the prior and the posterior, thus as that which begets and that which is begotten.  From this it is that the distinction between the internal or spiritual man, and the external or natural, thus between man‘s internal thought and will, and his external thought and will, is not apprehended by such learned men. Hence neither can they comprehend anything of faith and love, of heaven and hell, and of the life of man after death.

[5] But they who have a just and distinct idea of successives are able in some degree to comprehend that with a man who is being regenerated the interiors are successively opened, and that as they are opened they are also raised into interior light and life, and nearer to the Divine; and that this opening and consequent elevation is effected by means of truths Divine, which are vessels recipient of the good of love from the Divine.  The good of love is that which immediately conjoins man with the Divine, for love is spiritual conjunction.  Hence it follows that man can thus be more and more interiorly opened and raised in proportion as he is in the food of love from the Divine; and  that conversely there is no opening and consequent elevation with the man who does not receive truths Divine; as is the case if a man is in evil But of this successive order and its arcana, of the Lord’s Divine mercy more fully elsewhere.

AC 10100. To be anointed in them. That this signifies to represent the Lord as to Divine good, is evident from the signification of ”anointing,“ as being inauguration to represent the Lord as to Divine good (n. 9954, 10019); here by those who receive the Divine of the Lord in the natural; for by the garments of Aaron being for his sons after him is signified the Divine spiritual of the Lord in the natural (n. 10098, 10099).

AC 10101. And to fill in them their hand. That this signifies a representative of the Divine truth that proceeds from the Lord‘s Divine good in the heavens, is evident from the signification of the ”filling of the hand,“ as being inauguration to represent the Divine truth that proceeds from the Lord’s Divine good, and its capability of communication and reception in the heavens (n. 10019), here by those who are in ultimates there.

AC 10102. Seven days shall the priest after him of his sons put them on. That this signifies full and complete acknowledgment and reception, is evident from the signification of ”seven days,“ as being a full state (n. 6508, 9228), thus what is full; and from the signification of ”putting on garments after Aaron (by one) of his sons,“ as representing the reception of the Divine spiritual in the natural (n. 10098, 10099).

AC 10103. When he shall enter into the Tent of meeting to minister in the holy. That this signifies in all worship in heaven and in the church, is evident from the signification of ”the Tent of meeting,“ as being a representative of heaven and of the church (n. 9457, 9481, 9485); and from the signification of ”entering in thither to minister in the holy,“ as being worship (n. 9963, 9964).

AC 10104. And thou shalt take the ram of fillings. That this signifies a representative of power Divine in the heavens through Divine truth from Divine good, and its capability of communication and reception there, may be seen above (n. 10076).

AC 10105. And boil the flesh in a holy place. That this signifies the preparation of good for the uses of life through the truths of doctrine in enlightenment from the Lord, is evident from the signification of ”boiling,“ as being to prepare for the use of life by means of the truths of doctrine; from the signification of ”flesh,“ as being good (n. 7850, 9127); and from the signification of ”in a holy place,“ as being from Divine enlightenment; for ”a holy place“ denotes where the Divine of the Lord is present, thus as applied to the truths of doctrine, where there is Divine enlightenment; because where the Divine of the Lord is present, there is enlightenment. That to ”boil the flesh of the sacrifice“ denotes to prepare good for the use of life by means of the truth of doctrine, is because flesh, by which is signified good, is thus prepared for the use of the body, consequently in the spiritual sense for the use of life. That the preparation is effected by means of the truths of doctrine, is plain, because these teach the use; and moreover by the ”waters“ in which the boiling is done, are signified truths (n. 2702, 3058, 3424, 5668, 8568, 9323).

[2] It is said by means of truths of doctrine in enlightenment from the Lord, because truths from the Word are to be fitted together into doctrine so as to serve for use, which is done by those who are in enlightenment from the Lord; and those are in enlightenment when they read the Word, who are in the affection of truth for the sake of truth, and for the sake of the good of life, and not those who seek it for the sake of self-glory, reputation, or profit, as ends. That doctrine must be wholly from the Word, so that the Word may be understood, (n. 9025, 9409, 9410, 9424, 9430); and that those who collect doctrine from the Word must be in enlightenment from the Word, (n. 9382, 9424).

[3] That ”to boil in water“ denotes to reduce truths into doctrine, and thus prepare them for the use of life, appears at first sight strange and farfetched; but that such is nevertheless the signification can be seen from the passages an the Word where ”boiling in water“ is spoken of, and also where the ”pot“ is mentioned in which the boiling is done; as in the second book of Kings:--

Elisha returned unto Gilgal, when there was a famine in the land, and the sons of the prophets were sitting before him; and he said to his boy, Set on the great pot, and boil pottage for the sons of the prophets. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds, and shred them into the pot of pottage. As they were eating of the pottage, they cried out, O man of God there is death in the pot! Wherefore he said, Then bring meal. And he cast it into the pot, and be said, Pour out for the people, that they may eat. And then there was no evil thing in the pot (2 Kings 4:38-42).

This miracle, like all others in the Word, involves holy things of the church, which are opened by means of the internal sense.  From this it is known that Elisha represented the Lord as to the Word, in like manner as did Elijah; that the ”sons of the prophets“ denote those who teach truth from the Word; that the ”pot“ which was set on by order of Elisha, denotes the doctrine from it; and that a ”wild vine“ and the ”gourds“ from it denote falsities. From this it is plain what is meant by ”death in the pot.“ The ”meal“ which he cast into the pot denotes truth from good, and as the doctrine is amended by this truth, it came to pass that there was no evil thing in the pot. From this also it is plain that ”to boil in a pot“ denotes to collate into doctrine, and thus prepare for use. That all the miracles in the Word involve holy things of the church, (n. 7337, 8364, 9086); that Elisha represented the Lord as to the Word, (n. 2762); that the ”prophets“ denote those who teach truths, thus abstractedly from persons the truth of doctrine, (n. 2534, 7269); that a ”vine“ denotes the truth of the church, and ”grapes“ its good, (n. 5113, 5117, 9277); consequently a ”wild vine“ and ”wild gourds“ denote falsities and evils; that ”meal“ denotes the genuine truth of faith from good, (n. 9995); that the ”pottage,“ which they were boiling, denotes a heap of doctrinal things, such as was that of the Jews, (n. 3316). From this it can be inferred what is meant by ”boiling,“ and by a ”pot.“

[4] In Ezekiel:--

Utter a parable against the rebellious house. Set on the pot, set it on, and also pour water into it; gather the pieces into it, every good piece, the thigh and the shoulder; fill with the choice of the bones, and let the bones be boiled in the midst of it. Thus said the Lord Jehovih, Woe to the city of bloods, to the pot whose scum is therein, and whose scum is not gone out of it (Ezek. 24:3-7);

there is here described the Word such as it is as to doctrine, namely, that Divine truths from Divine good are therein; and then is described doctrine from the Word such as it was with the Jewish nation, full of unclean things and falsities. The ”pot“ denotes doctrine; the ”thigh,“ the ”shoulder,“ and the ”choice of the bones,“ denote Divine truths from Divine good in successive order; the ”city of bloods“ denotes the Jewish nation relatively to the truth of doctrine with them, thus abstractedly from nation or person it denotes the doctrine which destroys good; the ”scum“ in it denotes what is external which favors filthy loves, and which, not being removed, the truth is defiled.  From this also it is plain that a ”pot“ denotes doctrine, and that ”to boil“ denotes to prepare for use.

[5] In the same:--

The spirit said unto me, Son of man, these are the men that devise iniquity, and that give wicked counsel in the city, saying, It is not near to build houses; it is the pot, and we are the flesh (Ezek. 11:2, 3);

here also ”the pot“ denotes the doctrine of falsity from evil, for so the city is called where iniquity is devised, and wicked counsel is given. That ”city“ also denotes doctrine, (n. 402, 2712, 2943, 3216, 4492, 4493), here such doctrine.

[6] In Jeremiah.:--

Jehovah said, What seest thou? I said, I see a pot that is bubbling over, whose face is toward the north. Jehovah said, Out of the north shall evil be opened forth upon all the inhabitants of the land (Jer. 1:13, 14);

here also ”a pot bubbling over“ denotes the doctrine of falsity from evil; the ”north“ denotes an obscure state in respect to the truth of faith, and also thick darkness from falsities (n. 3708); from this it is plain what this prophetic vision involves.

[7] In Zechariah:--

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

here ”pot“ signifies the doctrine of charity and of faith, thus the doctrine of truth from good; ”Jerusalem“ denotes the church of the Lord; ”they who sacrifice“ denote those who are in Divine worship.  From this it is evident that ”to boil in pots“ denotes to prepare for the use of spiritual life.

[8] In Moses:--

Every vessel of pottery in which is boiled the flesh of a sacrifice of guilt and of sin shall be broken; but if it hath been boiled in a vessel of brass, this shall be scoured and rinsed in water (Lev. 6:28).

The earthen vessel in which the boiling was done denotes falsity which does not cohere with good; ”a vessel of brass“ denotes a doctrinal matter in which is good; the ”boiling“ of the flesh of the sacrifice of guilt and sin in them, denotes preparation for purification from evils and the falsities thence derived. From this it is evident what was represented by the injunction that every earthen vessel should be broken, and that a vessel of brass should be scoured and rinsed in waters.

AC 10106. And Aaron and his sons shall eat the flesh of the ram.  That this signifies the appropriation of spiritual good with those who are in internals from the Lord, is evident from the signification of ”eating,“ as being appropriation (n. 3168, 3513, 3596, 4745); from the representation of Aaron and his sons, as being the Lord as to Divine good and Divine truth (n. 9806, 9807, 10068), here in the heavens, because the subject treated of is the filling of the hand, by which is signified their capability of communication and reception there; and from the signification of ”the flesh of the ram,“ as being the good of the internal man, or good in the internals. That ”flesh“ signifies good, (n. 3813, 7850, 9127); and a ”ram,“ the good of innocence and charity in the internal man, (n. 9991, 10042). It is said ”the Lord as to Divine good and Divine truth in the heavens, and its capability of communication and reception there,“ because the Lord is above the heavens, for He is the Sun of heaven and also actually appears as a Sun to those who are in heaven.  Moreover all the light of the heavens is from this source, and through this light and heat He is present in the heavens, and so present as if He were wholly there, for He fills the heavens and makes them. In its essence the light proceeding from Him as a Sun is Divine truth, and from this come the wisdom and intelligence of the angels; and the heat proceeding from Him as a Sun is the Divine good of His Divine love there. The communication and reception of this Divine good and Divine truth in the heavens is what is signified by the ”filling of the hand.“ That the Lord is the Sun of heaven, and that from this are the light and heat in the heavens, from which the angels have their life, that is, wisdom and love, (n. 3636, 3643, 4321, 5097, 7078, 7083, 7171, 7173, 7270, 8644, 8812).

AC 10107. And the bread that is in the basket. That this signifies the appropriation of celestial good from the Lord, is evident from the signification of ”eating,“ here bread, as being appropriation (n. 10106); from the signification of ”bread,“ as being the good of love and charity (n. 2165, 2177, 3464, 3478, 3735, 3813, 4217, 4735, 4976, 5915, 6118, 9323, 9545); and from the signification of a ” basket,“ as being the external sensuous (n. 9996). From this it is plain that by ”eating the bread that was in the basket“ is signified the appropriation of good from the Lord in externals. The breads which were in the basket were unleavened breads, unleavened cakes, and unleavened wafers, and by these are signified goods purified, both internal and external (n. 9992-9994).  When therefore ”bread in the basket“ is spoken of, there are signified all these goods in the external sensuous, and the external sensuous is the ultimate of man‘s life, containing all the interior things together in itself. That the external sensuous is the ultimate of man’s life, (n. 5077, 5081, 5094, 5125, 5128, 5767, 6183, 6311, 6313, 6318, 6564, 7645, 9212, 9216, 9730, 9996); and that, being the ultimate, it contains all the interior things, (n. 6451, 6465, 9216, 9828, 9836, 10044).

AC 10108. At the door of the Tent of meeting. That this signifies to enter into heaven, is evident from the signification of ”the door,“ as being entrance (n. 2145, 2152, 2356, 2385), and introduction, (n. 8989), and from the representation of ”the Tent of meeting,“ as being heaven where the Lord is (n. 9457, 9481, 9485, 9963).

AC 10109. And they shall eat those things wherein expiation was made. That this signifies the appropriation of good with those who are purified from evils and the falsities thence derived, is evident from the signification of ”eating,“ as being appropriation (n. 10106); and from the signification of ”expiated,“ as being that which has been purified from evils and the falsities thence derived (n. 9506). It is said ”purified from evils and the falsities thence derived,“ because there are falsities, and also truths, with those who are in evil; and likewise falsities and truths with those who are in good; the falsities with those who are in evil are falsities of evil, and the truths with them are truths falsified, which are dead; but the falsities with those who are in good are accepted as truths, for they are rendered mild by good, and are applied to good uses; and the truths with such persons are truths of good, which are living. Concerning both kinds of falsity and truth, (n. 2243, 2408, 2863, 4736, 4822, 6359, 7272, 7437, 7574, 7577, 8051, 8137, 8138, 8149, 8298, 8311, 8318, 9258, 9298).

[2] As by ”eating holy things wherein expiation was made“ is signified the appropriation of good with those who have been purified from evils and the falsities thence derived, it was therefore strictly forbidden that any unclean person should eat of them, for by ”uncleanness“ is signified defilement from evils and the falsities thence derived. For the case herein is that so long as a man is in evils and in the falsities thence derived, it is impossible for any good to be appropriated to him, for evil ascends from hell, and good descends from heaven; and where hell is, there heaven cannot be, because they are diametrically opposite. In order therefore that heaven, that is, good from heaven, may have room, hell must be removed, that is, evil from hell; from which it can be seen that good cannot possibly be appropriated to man so long as he is in evil. By the appropriation of good is meant the implantation of good in the will, for good cannot be said to be appropriated to man until it becomes of his will, because the will of man is the man himself, and his understanding is only so far the man as it partakes of the will. For that which is of the will belongs to the man‘s love, and from this to his life, because that which a man wills he loves and also calls good, and moreover when it is done, he feels it as good. The case is otherwise with those things which are of the understanding, and not at the same time of the will.  Be it also known that by the appropriation of good with man is meant only the capability to receive good from the Lord, with which capability he is endowed by regeneration; hence the good with a man is not the man’s, but is the Lord‘s with him, and the man is held in it so far as he suffers himself to be withheld from evils. As good cannot be appropriated, that is, communicated to man, so long as he is in evil, it was therefore forbidden that any unclean person should eat the flesh and bread of the sacrifice, for by such an eating was represented the appropriation of good, as has been said above.

[3] That the unclean were forbidden under penalty of death to eat of the sanctified things, is evident in Moses:--

Everyone that is clean shall eat of the flesh; but the soul that should eat of the flesh of the sacrifices, having his uncleanness upon him, shall be cut off from his peoples. The soul that hath touched any unclean thing, the uncleanness of man, or an unclean beast, or any unclean creeping thing, and shall eat of the flesh of the eucharistic sacrifice, shall be cut off from the peoples (Lev. 7:19-21).

All these external uncleannesses represented internal uncleannesses, which are evils pertaining to man, and such evils as are of his will, appropriated by actual life.

[4] This is further described in another passage in Moses:--

Whatsoever man of the seed of Aaron who is a leper, or suffereth from an issue, shall not eat of the holy things even until he has been cleansed. Whoso hath touched anything unclean on account of soul, the man from whom hath gone forth seed of copulation, or the man who hath touched any creeping thing, with which he is defiled, or a man with whom he may himself be defiled in respect to all his uncleanness, the soul which hath touched it shall be unclean until the even, and shall not eat of the holy things; but when he hath washed his flesh with water’, and the sun hath set, he shall be clean; and afterward he shall eat of the holy things, because this is his bread. No stranger shall eat of the holy thing; a lodger of the priest, or a hireling, shall not eat of the holy thing. If a priest shall buy a soul with the purchase of his silver, he can eat of it; and he that is born of his house, they shall eat of his bread. When a priest‘s daughter shall have married a strange man, she shall not eat of the uplifting of holy things. But if a priest’s daughter shall have become a widow, or divorced, and she hath no seed, and so shall have returned unto her father‘s house, as in her youth, she shall eat of her father’s bread (Lev. 22:4-13).

That all these things are significative of interior things is very manifest, thus that they involve the communication and appropriation of holy things with those who are in a state for receiving. That ”no stranger should eat“ signifies those within the church who do not acknowledge the Lord, thus who are not in the truths and goods of the church; that ”a lodger and a hireling should not be allowed to eat,“ signified those who are in natural good without the good of faith, and also those who do what is good for the sake of recompense; that those who were ”bought with silver“ and ”born in the house“ should eat, signified those who are converted, and who are in the truth and good of the church from faith and love; that ”a priest‘s daughter married to a strange man should not eat“ signified that the holy things of the church cannot be appropriated to the good which has not been conjoined with the truths of the church; but that ”a widow and one that is divorced, if she had no seed, should eat,“ signified the appropriation of good after those things have been removed which are not of the church, if from their conjunction nothing has been hatched or born which has been made a matter of faith.  That these things are signified is plain from the internal sense of the particulars.

[5] That hereditary evils do not hinder the appropriation of good is also described in Moses:--

Every man of the seed of Aaron in whom is a blemish, let him not come near to offer the bread of God; a man blind, lame, mutilated, or very tall, he who hath a fracture of foot or of hand, is hump-backed, bruised, confused of eye, scurfy, warty, or bruised in the testicle, he shall not come near to offer the bread of his God. But he shall eat the bread of the holies of holies and of the holy things (Lev. 21:17-23);

by these words, as before said, are signified hereditary evils, and some specific evil by each of them.  That such men should not offer bread nor come near the altar as priests, was because these blemishes - that is, these evil -- thus stood forth before the people, and those things which stood forth fell into a kind of representation, as did not those which lay hidden.  For although the priest, the Levite, or the people, were unclean as to their interiors, they were nevertheless called clean, and were also believed to be holy, provided they outwardly appeared washed and clean.

AC 10110. To fill their hand. That this signifies to receive Divine truth, is evident from the signification of ”filling the hand,“ as being to represent the Lord as to Divine truth, and its capability of communication and reception there (n. 10076). It is said that they should ”eat the holy things in which expiation was made, to fill their hand,“ and by these things is signified the appropriation of good with those who are purified from evils and the derivative falsities, thus to receive Divine truth.

[2] The case herein is this. The first of all that is appropriated to man is good, and successively truth. The reason is that good is the ground, and truth is the seed; just so in like manner does good adopt truth and conjoin it with itself, because it loves it like a parent. For there is a heavenly conjugial relation between good and truth; and good is that which makes the life with man, because good is of the will, and the will of man is the man himself; whereas truth does not make the life with man except in so far as it partakes of good, because truth is of the understanding, and the understanding without the will is not the man himself, but only an entrance to the man, for entrance is made through the understanding.

[3] Man may be compared to a house in which are a number of rooms, one of which leads into another. They who are in truths as to the understanding only, are not in any room of the house, but only in the court; but in so far as through the understanding truth enters into the will, so far the man enters into the rooms and dwells in the house.  Moreover in the Word man is compared to a house, and the truth which is of the understanding alone is compared to a court; but the truth which has been made also of the will, and has there become good, is compared to an inhabited room and to the very bed-chamber.

[4] That good is that which is first of all appropriated to man from the Lord is evident from his infancy and early childhood; when, as is well known, he has the good of innocence and the good of love toward his parents and toward his nurse, and the good of charity toward his infant companions.  This good flows in from the Lord with infants so that it may serve in advancing age for the first of the Lord’s life with man, and thus for a plane to receive truths. This good is also preserved with a man when he grows up, if he does not destroy it by a life of evil and a faith of falsity thence derived. When we speak of good, charity toward the neighbor is meant, and love to the Lord, for all that which is of love and charity is good. That with those who are being regenerated good is in the first place and truth in the second, although it appears otherwise, (n. 3325, 3494, 3539, 3548, 3556, 3563, 3570, 4925, 4926, 4928, 4930, 6256, 6269, 6272, 6273).

AC 10111. To sanctify them. That this signifies that they may be in truths from good from the Lord, is evident from the signification of ”being sanctified,“ as being to represent the Lord and the holy things which are from Him (n. 9956, 9988); thus in a spiritual sense it denotes to be led by the Lord, because the Lord alone is holy, and everything holy proceeds from Him (n. 8806, 9229, 9479, 9688, 9818, 9820). From this it is evident that to receive truths through good from the Lord, thus faith through love from Him to Him, is to be ”sanctified.“ This does not mean that regarded in himself a man is on this account holy, but the Lord with him; for faith and love are the Lord with man, because they are continually from Him.

AC 10112. And a stranger shall not eat. That this signifies no appropriation of good with those who do not acknowledge the Lord, is evident from the signification of ”a stranger,“ and ”a foreigner,“ as being those who are outside the church (n. 2049, 2115, 7996); and those are said to be outside the church who do not acknowledge the Lord. Among the Israelitish nation those were said to be outside the church who did not acknowledge Jehovah as their God, and did not suffer themselves to be instructed in the rituals of the church. Those who acknowledged, and suffered themselves to be instructed, were called ”sojourners,“ who had the same rights as the natives (n. 8007, 8013, 9196). And from the signification of ”eating,“ as being the appropriation of good (n. 10109). The reason why there is no appropriation of good with those who do not acknowledge the Lord, is because to acknowledge one‘s God is the first of religion, and with Christians to acknowledge the Lord is the first of the church; for without acknowledgment there is no communication, consequently no faith, thus no love.  Consequently the first of doctrine in the Christian Church is that without the Lord there is no salvation.  For whatever a man calls true, and believes, and whatever he calls good, and loves, cannot be called true and good unless it is from the Divine, thus unless it is from the Lord; for it is also known that of himself a man cannot believe and do what is good; but that all truth and all good come from above. Thus it is very plain that those within the Church who do not acknowledge the Lord, cannot have faith, thus neither can they have love to God, nor consequently can they be saved.  This was represented among the Israelitish nation by the injunction that they were to acknowledge Jehovah as their God, and their worship would be accepted and called holy, and they would then be sanctified, whatever was their quality as to the interiors; for the representatives were merely external, and with that nation it was sufficient to be in externals (n. 9320). Therefore those of them who did not acknowledge Jehovah, but another God, no matter how they sacrificed and worshiped in like manner as the rest, were nevertheless rejected from the church; as for instance those who worshiped Baal, and other gods. From this can be seen what is the lot of those in the other life who have been born within the church and yet at heart deny the Lord, whatever may be their quality as to moral life. By much experience also it has been given to know that they cannot be saved; which the Lord also teaches openly in John:--

He that believeth in the Son hath eternal life, but he that believeth not the Son shall not see life, but the wrath of God abideth on him (John 3:36).

But with regard to the nations outside the church, those who have lived from their religion in some kind of charity toward their neighbor, and in some kind of love to God the Creator of the universe under a human form, are in the other life accepted by the Lord and are saved; for when instructed by angels these acknowledge the Lord, and believe in Him, and love Him (n. 2589-2604).

AC 10113. Because they are holy. That this signifies because they are Divine, is evident from the signification of ”holy things,“ as being those which are from the Lord (n. 10111), thus Divine.

AC 10114. And if there be anything left of the flesh of fillings and of the bread unto the morning. That this signifies spiritual and celestial goods which have not been conjoined for a new state, is evident from the signification of what was ”left of the flesh and of the bread,“ as being that which had not been appropriated; for by ”eating“ is signified to be appropriated (n. 10109), thus by that which was not eaten is signified what was not appropriated; from the signification of ”flesh,“ as being good (n. 7850, 9127); from the signification of ”fillings,“ as being receptivity (n. 10076, 10110), hence by ”the flesh of fillings“ is signified the reception of truth in good, consequently their conjunction, but in this case non-reception and non-conjunction, because what was left of the flesh is meant; from the signification of ”bread,“ as being celestial good, which is inmost good (n. 10077); and from the signification of” morning,“as being a new state (n. 8211, 8427). From all this it is evident that by ”what was left of the flesh of fillings and of the bread until the morning,“ are signified spiritual and celestial goods which were not conjoined for a new state.  For by ”the flesh of the sacrifice“ is signified spiritual good, which is the good of charity toward the neighbor; and by the ”bread of the sacrifice“ is signified celestial good, which is the good of love to the Lord.

[2] What is further meant by not being conjoined for a new state, must be told in a few words.  A new state is every state of the conjunction of good and truth which exists when the man who is being regenerated acts from good, thus from the affection which is of love, and not as before from truth, or from mere obedience. There is also a new state when they who are in heaven are in the good of love, which state is there called morning, for the states of love and of faith vary there, like noon, evening, twilight, and morning on earth. And there is also a new state when an old church is ceasing, and a new one is beginning.  All these new states in the Word are signified by ”morning,“ and each of them has been described in the explications of Genesis and Exodus throughout.  The like things are signified by the law that nothing should be left of the flesh of the passover until the morning, and that the residue of it should be burned with fire (Exod. 12:10); also by the law that the fat of the feast should not be kept all night until the morning (Exod. 23:18).

[3] Like things are also signified by the law that the residue of the flesh of the eucharistic sacrifice should be eaten also on the following day, but should be burned on the third day (Lev. 7:16-18; 19:6, 7); by the ”third day“ is also signified a new state (n. 4901, 5123, 5159). This was so granted because the eucharistic sacrifices were votive and voluntary sacrifices, not so much for the sake of purification and sanctification as the rest; but that they might eat together in the holy place, and testify joy of heart from Divine worship; and these banquets, which they called holy, gave them more gladness than all other worship. Similar things are also signified by the law respecting the manna, that they should not leave anything of it until the morning, of which it is thus written in Moses:--

Moses said, Let no man leave of the manna till the morning.  But they did not obey Moses; for they made a residue of it until the morning, and it bred worms and became putrid (Exod. 16:19, 20).

AC 10115. And thou shalt burn what is left with fire. That this signifies their dispersion, is evident from the signification of ”what is left of the flesh and of the bread,“ as being that which was not appropriated (n. 10114); and from the signification of ”burning with fire,“ as being to disperse, here by the loves which are of man’s own, thus by the evils which are of these loves; for by ”fire“ is signified love in both senses, here one‘s own love, which is the love of self. That this love is signified by ”fire,“ (n. 1297, 2446, 5071, 5215, 6314, 6832, 7575); and that what is man’s own is nothing but evil, (n. 210, 215, 694, 874-876, 987, 1023, 1044, 3812, 5660). That one‘s own love is here signified is because by ”that which was left until the morning“ is signified that which was not conjoined with good (n. 10114); and that which cannot he conjoined is not from the Divine, but from one’s own.  That this was unclean, thus evil, is evident in Moses:--

He that eateth what is left until the morning shall bear his iniquity, and that soul shall be cut off from his peoples (Lev. 19:7, 8).

If anything he eaten of the flesh of the eucharistic sacrifice on the third day, he that offereth it shall not he reconciled, nor shall it be imputed to him; it shall be an abomination, and the soul which hath eaten of it shall bear his iniquity (Lev. 7:16-18).

The same is also evident from the fact that what was left of the manna bred worms and became putrid (Exod. 16:20). 

AC 10116. It shall not be eaten. That this signifies it shall not be appropriated, is evident from the signification of ”eating,“ as being to appropriate (n. 10106).

AC 10117. Because it is holy. That this signifies the Divine, with which it shall not be conjoined, because of the consequent profanation, is evident from the signification of ”holy,“ as being what is Divine (n. 10111); that it is not conjoined with this is because by ”what was left of the flesh and of the bread“ is signified what was not conjoined (n. 10114), thus also what is not to be conjoined. That this is what is man‘s own, which is nothing but evil, may be seen above (n. 10115), and to conjoin the Divine with what is man’s own, thus with evil, is to profane it (n. 6848, 9298).  Hence it is said that ”whosoever eateth of what is left to the morning profaneth the holy thing of Jehovah, and that that soul shall be cut off from his peoples“ (Lev. 19:7, 8); and also that ”the flesh of the sacrifice which had touched any unclean thing should be burnt with fire“ (Lev.  7:19).  From all this it is now evident that the profanation of what is holy is signified by ”eating the flesh and bread of the sacrifice on the day following.“

AC 10118. And thus shalt thou do to Aaron and to his sons. That this signifies this representative of the glorification of the Lord and of His influx into the heavens and into the church, is evident from the representation of Aaron, as being the Lord as to Divine good (n. 9809); from the representation of his sons, as being the Lord as to Divine spiritual good (n. 10068); and from the signification of ”doing thus,“ that is, anointing them and filling their hands, and thereby inaugurating into the priesthood, as being that they may represent the Lord in respect to the glorification of His Human, and the consequent influx into the heavens and into the church; for the anointing was representative of the glorification of His Human, and the filling of the hand was representative of His influx from this into the heavens and the church. That anointing represented the Divine good of the Lord in His Divine Human, (n. 9954); consequently glorification, which is the unition of the Divine Human with the Divine Itself called ”the Father,“ (n. 10053); and that the filling of the hand represented the Divine power of the Lord through Divine truth in the heavens and the church, and its capability of communication and reception there, thus its influx, (n. 10019).

AC 10119. According to all that I have commanded thee.  That this signifies according to the laws of Divine order, is evident from the signification of ”commanding,“ when said of Jehovah, that is, the Lord, as being according to the laws of Divine order; for whatever the Lord commands is according to Divine order, thus according to its laws, because the Divine truth that proceeds from the Lord‘s Divine good in the heavens, thus the Lord there, is order itself; and therefore everything that the Lord commands is a law of order. That the laws of order are Divine truths of the Lord, (n. 1728, 2258, 2447, 5703, 7995, 8512, 8700, 8988).

AC 10120. Seven days shalt thou fill their hand. That this signifies a representative of the full and complete power of the Lord in the heavens through influx from the Divine good of the Divine love of His Divine Human, is evident from the signification of ”seven days,“ as being a full state, or what is full and complete (n. 6508, 9228); and from the signification of ”filling the hand,“ as being a representative of the Divine power of the Lord in the heavens, and the capability of its communication and reception there (n. 10019). And as this is effected by influx from the Divine good of His Divine love, from His Divine Human, therefore this also is signified.

AC 10121. Verses 36-46. And a bullock of sin thou shalt offer daily upon the propitiations; and thou shalt cleanse it from sin upon the altar in making thy propitiation upon it; and thou shalt anoint it, to sanctify it. Seven days thou shalt make propitiation upon the altar, and shalt sanctify it, and the altar shall be a holy of holies; everyone that toucheth the altar shall be sanctified. And this is what thou shalt offer upon the altar: two lambs, sons of a year, day by day, continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer between the evenings; and a tenth of fine flour mingled with beaten oil, a fourth of a hin, and a drink-offering of the fourth of a hin of wine, for the first lamb. But the second lamb thou shalt offer between the evenings, according to the meat-offering of the morning, and according to the drink-offering thereof, thou shalt do thereto, for an odor of rest, a fire-offering to Jehovah; a continual burnt-offering to your generations at the door of the Tent of meeting before Jehovah; where I will meet with you, to speak unto thee there. And there I will meet with the sons of Israel, and it shall be sanctified in My glory. And I will sanctify the Tent of meeting, and the altar; and Aaron and his sons will I sanctify to minister to Me in the priest’s office. And I will dwell in the midst of the sons of Israel, and I will be to them for God. And they shall know that I am Jehovah their God, who have brought them out from the land of Egypt, that I may dwell in the midst of them; I am Jehovah their God. ”And a bullock of sin thou shalt offer daily upon the propitiations,“ signifies the continual removal of evils and of the derivative falsities in the natural man by means of the good of innocence from the Lord; ”and thou shalt cleanse it from sin upon the altar,“ signifies purification from evils in heaven and in the church; ”in making thy propitiation upon it,“ signifies thereby the capacity of receiving good from the Lord; ”and thou shalt anoint it,“ signifies inauguration to represent the Divine good of love from the Lord in heaven, and in the church; ”to sanctify it,“ signifies thus the Lord there; ”seven days thou shalt make propitiation upon the altar,“ signifies full in respect to influx into heaven and into the church; ”and shalt sanctify it,“ signifies to receive the Lord; ”and the altar shall be a holy of holies,“ signifies the celestial kingdom, where the Lord is present in the good of love; ”everyone that toucheth the altar shall be sanctified,“ signifies everyone who receives the Divine of the Lord; ”and this is what thou shalt offer upon the altar,“ signifies that which in general concerns the reception of the Lord in heaven and in the church; ”two lambs, sons of a year, day by day,“ signifies the good of innocence in every state; ”continually,“ signifies in all Divine worship; ”the one lamb thou shalt offer in the morning,“ signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the internal man; ”and the other lamb thou shalt offer between the evenings,“ signifies the like in a state of light and of love in the external man; ”and a tenth of fine flour mingled with beaten oil, a fourth of a hin,“ signifies spiritual good from celestial, sufficient for conjunction; ”and a drink-offering of the fourth of a hin of wine,“ signifies spiritual truth sufficient for conjunction; ”for the first lamb,“ signifies this in the internal man; ”and the second lamb thou shalt offer between the evenings,“ signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the external man; ”according to the meat-offering of the morning, and according to the drink-offering thereof, thou shalt do thereto,“ signifies spiritual good from celestial and the truth thereof sufficient for conjunction; ”for an odor of rest,“ signifies perceptivity of peace; ”a fire-offering to Jehovah,“ signifies from the Lord‘s Divine love; ”a continual burnt-offering,“ signifies all Divine worship in general; ”to your generations,“ signifies perpetually in the church; ”at the door of the Tent of meeting,“ signifies the conjunction of good and truth; ”before Jehovah,“ signifies from the Lord; ”where I will meet with you, to speak unto thee there,“ signifies His presence and influx; ”and there I will meet with the sons of Israel,“ signifies the presence of the Lord in the church; ”and it shall be sanctified in My glory,“ signifies the receptivity of Divine truth from the Lord; ”and I will sanctify the Tent of meeting,“ signifies the receptivity of the Lord in the lower heavens; ”and the altar,“ signifies the receptivity of the Divine from the Lord in the higher heavens; ”and Aaron and his sons will I sanctify to minister to Me in the priest’s office,“ signifies a representative of the Lord in both in respect to the work of salvation; ”and I will dwell in the midst of the sons of Israel,“ signifies the presence of the Lord and His influx through good in heaven and in the church; ”and will be to them for God,“ signifies the presence of the Lord and His influx into truth in the church; ”and they shall know that I am Jehovah their God,“ signifies the perceptivity that from the Lord is all good and all truth; ”who have brought them out from the land of Egypt,“ signifies salvation from hell by the Lord; ”that I may dwell in the midst of them,“ signifies the Divine of the Lord, that it is the all in all of heaven and the church; ”I am Jehovah their God,“ signifies from which is all the good of love and the truth of faith.

AC 10122. And a bullock of sin thou shalt offer daily upon the propitiations. That this signifies the continual removal of evils and of the derivative falsities in the natural man by means of the good of innocence from the Lord, is evident from the signification of ”a bullock,“ as being the good of innocence in the natural man (n. 9391, 9990); and from the signification of ”sin,“ as being purification from evils and the derivative falsities; for by ”sin“ is meant the sacrifice for sin (n. 10039), and by the ”sacrifice for sin“ is signified purification from evils and falsities (n. 9938, 9990, 10022, 10053). It is said the ”removal“ of evils and the derivative falsities, for the reason that the evils and falsities pertaining to man are not cast out, but only removed (n. 10057). And from the signification of ”daily,“ as being continually; and from the signification of ”propitiations,“ as being the reception of the good of love and of faith from the Lord after the removal of evils and the derivative falsities (n. 9506).

[2] It is said the removal of evils and ”the derivative falsities,“ because all falsities are from evil, and therefore in so far as evil is removed, so far falsities are removed. The case herein is this.  All things in heaven bear relation to good and the derivative truth, whereas all things in hell bear relation to evil and the derivative falsity; hence likewise in man, all things with him which are from heaven bear relation to good and truth, but all things with him which are from hell bear relation to evil and falsity. Or, what is the same, all things with man which are from the Lord bear relation to good and truth, but all things which are from man himself bear relation to evil and falsity.  Now as these are the things to which all things in the universe bear relation, and man is a receptacle of them, therefore there are two things with man which receive them, one called the will, and the other the understanding. The will is the receptacle of good or of evil, and the understanding is the receptacle of truth or of falsity.  The will which is from the Lord, which is also called the new will, is the receptacle of good; whereas the understanding which is from the Lord, which is also called the new understanding, is the receptacle of truth.  But the will which is from man‘s own, and is also called the old will, is the receptacle of evil, and the understanding which is from man’s own, and is also called the old understanding, is the receptacle of falsity.  Into this understanding and into this will, man is born from his parents; but into the former understanding and into the former will, man is born from the Lord, which is done when he is being regenerated.  For a man is being regenerated, he is conceived and born anew.

[3] Man has been so created that the will and the standing make a one, so that these two together constitute one man; for the understanding has been given to man that he may understand truth, but to the end that it may be implanted in the will and become good; and in so far as it becomes of the will, so far it is in the man, because the will is the inmost of man, and is the being of his life; but the understanding is exterior and comes forth from the will; for that which a man wills, he loves, and that which he loves, he feels delightful, and therefore calls good; while the understanding favors it and confirms it by reasons, and these he calls truths.  Hence the will and the understanding really make a one; but it appears otherwise, as is the case when a man understands what is true, and yet wills what is evil. Nevertheless, when he is left to himself, and is thinking from himself, he understands just as he wills, that is, as he loves.

[4] That a man who wills what is evil can nevertheless speak what is true, and also do what is good, is from hypocrisy, to which truth and good serve as means.  If these means are taken away from him, and he is left in freedom, such a man rushes into evils according to the pleasure of the will, and he defends them by his intellectual faculty.  This is especially manifest from such persons in the other life, where everyone comes into a state similar to that of his will; and then those who have not a new will from the Lord rush into evils of every kind, and think such things as favor evils, however much in the world they had spoken and acted quite differently. For it is a law of Divine order that the will and the understanding should make one mind, thus one man; consequently that the whole man should be either in heaven or in hell, and should not hang between the two; that is, with the eye look to the things that belong to heaven, and with the heart to those which belong to hell. By the heart is meant the will, and by the eye the understanding.

AC 10123. And thou shalt cleanse it from sin upon the altar. That this signifies purification from evils in heaven and in the church, is evident from the signification of ” cleansing,“ as being to purify; from the signification of ”sin,“ as being evil, for all the evil from man is called ”sin;“ and from the signification of ”the altar,“ as being a representative of the Lord as to Divine good, and of the worship of Him (n. 9714, 9964), here as to Divine good in heaven and in the church. As the subject treated of is still the influx, presence, and reception of the Lord there, hence it is that by ”the altar“ is also signified heaven and the church in respect to the reception of Divine good from the Lord there; for it is the Divine of the Lord which makes heaven and the church, because the Lord dwells there in His own, and not in man‘s own. Hence also it is that by ”the altar“ is likewise signified the man himself in whom is heaven, or in whom is the church, thus in whom is the Lord; and abstractedly from person ”the altar“ denotes the good itself which is from the Lord with the angels of heaven and with the men of the church

[2] In these senses ”the altar“ is mentioned in John:--

There was given to me a reed like unto a rod; and the angel stood, saying, Measure the temple of God, and the altar, and them that worship therein (Rev. 11:1);

in this passage ”the temple of God“ and ”the altar“ denote heaven and the church, ”the temple“ denotes the spiritual church, and ”the altar“ the celestial church; ”to measure“ denotes to know the quantity and quality of truth and good, and therefore it is not only said, ”Measure the temple and the altar,“ but also ”them that worship therein.“ That ”the temple“ denotes the spiritual church, (n. 3720); and that ”to measure“ denotes to know the state of a thing as to truth and good, (n. 9603). Again:--

I heard another angel from the altar saying, Lord God Almighty, true and righteous are Thy judgments (Rev. 16:7);

”from the altar“ denotes from the inmost heaven, where celestial good reigns; celestial good is the good of love to the Lord. In Jeremiah:--

The Lord hath forsaken His altar, He hath abhorred His sanctuary (Lam. 2:7);

”to forsake the altar and the sanctuary“ denotes to forsake everything of the church; ”the altar“ denoting everything of the church in respect to good, and ”the sanctuary,“ everything of the church in respect to truth.

AC 10124. In making thy propitiation upon it. That this signifies thereby the capacity for receiving good from the Lord, is evident from the signification of ”making propitiation upon the altar,“ as being the implantation of good from the Lord, and its reception by a man of the church and by an angel of heaven, after the removal of evils and the derivative falsities (n. 9506); for by ”the altar“ (n. 10123) is signified heaven and the church in respect to the reception of good from the Lord. As by ”the altar“ is signified heaven and the church where celestial good reigns, which is the good of love from the Lord to the Lord, it must be briefly told how the case is with the reception of good in the celestial kingdom.  That heaven is distinguished into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom, has been frequently said above.  In each kingdom good is implanted by means of truth, but with those who are in the spiritual kingdom good is implanted by means of truth in the intellectual part, whereas with those who are in the celestial kingdom good is implanted by means of truth in the will part. The implantation of good by means of truth with those who are in the spiritual kingdom is effected in another way than it is with those in the celestial kingdom.  With those who are in the spiritual kingdom truth is implanted in the external or natural man, and there first becomes memory-knowledge, and in so far as the man is affected by it, and forms his life according to it, it is called forth into the understanding, and becomes faith, and at the same time charity toward the neighbor.  This charity constitutes his new will, and this faith his new understanding, and both, his conscience.

[2] But with those who are in the celestial kingdom truth does not become memory-knowledge, nor faith, nor conscience; but it becomes reception in the good of love; and in so far as the life is according to it, it becomes perception, which grows and is perfected with them in accordance with the love, and this day by day while they are unaware of it, almost as with infants.  This is done while they are unaware of it because the truth does not stay as knowledge in the memory, neither does it tarry as something intellectual in the thought, but it passes straightway into the will, and becomes of the life; and therefore these do not see truth, but perceive it; and the amount and quality of their perception of it is in accordance with that of the good of love from the Lord to the Lord in which they are; consequently there is much difference in these respects.  And because they perceive truth from good, they never confirm it by reasons; but when truths are in question, they merely say, Yea, yea, or Nay, nay.

[3] These are they who are meant by the Lord in Matthew:--

Let your discourse be, Yea, yea; Nay, nay: that which is beyond these is from evil (Matt. 5:37);

for to reason about truths as to whether such is the case, is not from good, because then the truth is not perceived, but is only believed from authority, and thence from confirmation by one’s self.  What a man believes from authority belongs to others in himself, and is not his own; and what is merely believed from this source by virtue of confirmation appears after confirmation as truth, even although it is false; as can be very plainly seen from the faith of every religion, and from the variety of this in the whole world. This shows what is the nature and amount of the difference between those who are in the celestial kingdom of the Lord and those who are in His spiritual kingdom. The cause of the difference is that by their life the former turn the truths of the church immediately into goods, but the latter remain in truths, and set faith before life.  They who turn the truths of the church immediately into goods by their life, thus who are of the celestial kingdom, are described by the Lord in (Mark 4:26-29), and many times elsewhere. Concerning the difference between the celestial kingdom and the spiritual kingdom, (n. 9277).

AC 10125. And thou shalt anoint it.  That this signifies inauguration to represent the Divine good of love from the Lord in heaven and in the church, is evident from the signification of ”anointing,“ as being inauguration to represent the Lord as to the Divine good of the Divine love from His Divine Human (n. 9474, 9954, 10019); here from the Lord in heaven and in the church, for the subject here treated of is His influx and reception there. Whatever represents the Lord represents Him also in the men of the church and in the angels of heaven, thus it represents heaven and the church, because the men in whom the church is constitute the church in general, and the angels in whom heaven is constitute heaven in general.  Nevertheless, regarded in themselves, the men themselves do not constitute the church, but the Lord in them; and so neither do the angels regarded in themselves constitute heaven, but the Lord in them.  For the Lord does not dwell in anything of the man‘s or angel’s own; but in His own with them; hence it is that when the church and heaven are spoken of, the Divine of the Lord is meant with those who are there, from which it is plain how it ought to be apprehended that the Lord is the all in all of heaven and the church, and that the Lord Himself is heaven and the church. This is also evident from the doctrine known and received in the Christian world, that all the good of faith and of love is from God, and nothing from man; and that whatever is from man as from himself is not good. Hence also it is that no one has merit or righteousness from anything of his own.

[2] These things have been said in order that it may be known what the Lord is in heaven and in the church, thus what heaven and the church are; and consequently what representative of Him is meant by the altar and its anointing, as here treated of. All things were anointed that were to represent the Lord and the Divine things which are from the Lord, as the altar, the Tent of meeting, the tables which were therein, the lampstand, the ark, Aaron himself, his sons, and their garments; and when these were anointed, they were called holy. Not that the oil induced any holiness, but because they thus represented Divine things from the Lord, which alone are holy. Oil was employed for this use because ”oil“ signified the good of love, and the Divine good of the Divine love is the Divine Itself, for it is the Being itself of all things; and so in order to represent it, inauguration was effected by means of oil. The Divine Itself which is the Being of all things was in the Lord alone, for He was conceived of Jehovah; and every man has from his father the being of his life, which is called his soul. From this it is evident that the Divine good of the Divine love was in the Human of the Lord as the soul of a father is in a son. And as with man nothing lives but his soul, for the body without the soul does not live, and because everything of the holy is produced from the soul, thus after its image, in order that the soul may be in a state that is adapted and accommodated to its functions in the ultimates of order, which are in the world; it hence follows that the Being itself in the Human of the Lord was Jehovah, which is the Divine good of the Divine love.  And that which is the Being of life, makes everything that comes forth from it after its own likeness; and so the Lord, from the Divine Itself which was in Him, thus which was His, made also His Human the Divine good of the Divine love.

[3] Moreover it is said in the Athanasian Creed, which contains the faith received throughout the Christian world, ”As the body and the soul is one man, so the Divine and the Human in the Lord is one Christ.“ He therefore who is acquainted with the union of the soul in the body, and the image of the former in the latter, may in some measure know the union of the Divine and the Human in the Lord, and the image of the one in the other; and from this he might know that the Divine which is called the Father, and the Human which is called the Son, were one, and the one in the other, that is, the Father in Him and He in the Father; according to the Lord‘s words in (John 10:30; 14:10, 11). But as at this day it is not known what the soul is, and scarcely that it is from the father, and that the body is its image, and that the two are one as are the prior and the posterior, or as being and that which comes forth from it, therefore man has separated the Divine from the Human in the Lord, and has distinguished them into two natures, and from this has conceived no other idea of the Human of the Lord than as of the human of a man; when yet the soul of a man is finite from his father, and has evil in it by inheritance; whereas the soul of the Lord, being from Jehovah, was infinite, and was nothing else than the Divine good of the Divine love, and consequently after glorification His Human was not like the human of a man.

[4] For this reason the Lord took up into heaven all His Human glorified, that is, made Divine from Himself, and left nothing of it in the sepulchre, otherwise than is the case with man. That the Lord glorified His very body even to its ultimates which are the bones and the flesh, the Lord also manifested to His disciples, saying, ”Behold My hands and My feet, that it is I Myself. Feel me and see, for a spirit hath not flesh and bones as ye see Me have“ (Luke 24:39); and yet He entered through doors that were shut, and after He had manifested Himself became invisible (John 20:19; Luke 24:31). These things have been said in order that it may be known that the Lord alone as to His Human was the Anointed of Jehovah; not indeed anointed with oil, but with the Divine good itself of the Divine love, which is signified by ”oil,“ and which was represented by anointing (n. 9954).

AC 10126. To sanctify it. That this signifies thus the Lord there, is evident from the signification of ”sanctifying,“ as being to represent the Lord and the holy things which are from Him, thus His presence in heaven and in the church (n. 10111). That which is represented is signified in the internal sense. The Word in the letter consists of representatives of celestial and spiritual things, which are of heaven and the church, and therefore in the internal sense these are signified.  Hence the Word of the Lord may be called as it were heaven in ultimates, for in the ultimates of heaven all things which are seen and heard are representatives of such things as angels in the higher heavens are speaking and thinking, all which bear relation to the truths of faith and to the goods of love.  That in the ultimates of heaven such things are representative, is because they who are in the ultimates of heaven do not apprehend the interior things of angelic wisdom, but only such things as represent them. It is also according to Divine order that when higher things fall down into lower, they are turned into such as are similar, and are thus presented before the external senses, thus accommodated to the apprehension of everyone.  From this it is that the Word in ultimates, that is, in the sense of the letter, is representative, and consequently significative, of celestial and spiritual things which are in the higher heavens, and is hereby presented in a form accommodated to the apprehension of men. In this way it is also of service to the heavens as a basis and foundation.

AC 10127. Seven days thou shalt make propitiation upon the altar. That this signifies full in respect to influx into heaven and into the church, is evident from the signification of ”seven days,“ as being what is full; from the signification of ”making propitiation,“ as being purification from evils and the derivative falsities; and from the signification of ”the altar,“ as being a representative of the Divine Human of the Lord in respect to Divine good (n. 9388, 9389, 9714, 9964), here in heaven and in the church (n. 10123). The sacrifice of the bullock for propitiating and sanctifying the altar was to be offered seven days, because ”seven days“ signified an entire period from beginning to end, greater or less, the same as a ”week;“ hence also ”seven days“ signify what is full.  The number ”three“ likewise signifies an entire period from beginning to end, and hence also what is full; but with this difference, that ”seven“ is said when some holy thing is treated of, but ”three“ when anything whatever is treated of.

[2] Be it known that all the numbers in the Word signify real things, which is very well known in the other life, where at times papers full of numbers are let down from heaven to the spirits beneath, and such spirits as receive influx from the Lord know from the numbers the things signified, in a continuous series, as if it had been written with letters. It has also been given to me sometimes to see such papers, and it was also said that some of the most ancient people, who as to their interiors were in company with the angels, infolded and stored up in numbers as a memorial for themselves, things of their church and heavenly arcana. From this it can be seen that all the numbers in the Word are significative of real things, for there is not the smallest expression in the Word which is not significative, because it was written not only for men, but also at the same time for angels in heaven. From this the Word is Divine as it passes through all the heavens.

[3] That all numbers in the Word signify real things, (n. 575, 1963, 1988, 2075, 2252, 3252, 4364, 4495, 4670, 5265, 6175, 9659); that ”seven“ in the Word involves what is holy, (n. 395, 433, 716, 881, 5265, 5268); and an entire period from beginning to end, thus a full state, (n. 6508, 9228); and that a ”week“ has a similar meaning, (n. 2044, 3845); and also the number ”three,“ (n. 2788, 4495, 4901, 5123, 5159, 7715, 9198, 9488, 9489, 9825).

[4] As regards ”propitiating,“ this signifies purification from evils and the derivative falsities, or what is the same, their removal; and as ”propitiating“ and ”expiating“ have this signification, they also involve the implantation of good and truth, and the conjunction of both by the Lord. That these are involved is because in so far as a man is purified from evils and falsities, so far good and truth are implanted and conjoined by the Lord. Wherefore the one being assumed, the other also is assumed, for the Lord is present with every man with the good of love, because He loves all, and from love wills to conjoin them with Himself, which is effected through the good of love and the truth of faith; but the evils and their falsities which a man appropriates to himself by a life of evil, stand in the way, and hinder the influx. From this it is evident what is meant by propitiation and expiation (n. 9506).

AC 10128. And shalt sanctify it. That this signifies to receive the Lord, is evident from the signification of ”to be sanctified“ as being the reception of the Lord.  That ”to be sanctified“ denotes the reception of the Lord, is because the Lord alone is holy, and hence whatever proceeds from the Lord is holy.  Therefore in so far as a man receives good, and with good truth from the Lord, which are holy, so far he receives the Lord; for whether we speak of receiving good and truth from the Lord, or receiving the Lord, it is the same.  For good and truth belong to the Lord, because they are from Him, thus they are the Lord in heaven and in the church. That the Lord alone is holy, and that everything holy proceeds from Him, and hence that to receive Him is to be sanctified, (n. 9229, 9479, 9680, 9818, 9820, 9956, 9988, 10069). That ”to be sanctified“ denotes the reception of the Lord, is also evident from the fact that it is said, ”thou shalt make propitiation and sanctify;“ for by ”making propitiation“ or ”expiating“ is signified purification from evils and the derivative falsities, and at the same time the implantation of truth and food from the Lord (n. 10127). The implantation of truth and good from the Lord is the reception of Him, thus is sanctification; as also above in this chapter: ”They shall eat those things wherein expiation was made, to fill their hand, to sanctify them“ (verse 33), where by ”expiation“ is signified purification from evils and their falsities (n. 9506, 10109); ”by filling the hand“ is signified implanting good and truth, and conjoining them (n. 10076); thus by ”being sanctified“ is signified receiving good and truth from the Lord (n. 10111).

AC 10129. And the altar shall be a holy of holies.  That this signifies the celestial kingdom, where the Lord is present in the good of love, is evident from the signification of ”the altar,“ as being a representative of the Lord as to Divine good (n. 9388, 9389, 9714, 9964), here as to Divine good in heaven and in the church (n. 10123); and from the signification of ”a holy of holies,“ as being celestial good, or the good of love from the Lord.  That it is the celestial kingdom which is here signified by ”the altar,“ and the good in this kingdom which is signified by ”a holy of holies,“ is because in this kingdom is received the good of love from the Lord to the Lord, which is celestial  good.  For there are two kingdoms into which the heavens are distinguished, the celestial kingdom and the spiritual kingdom; in the celestial kingdom is received the good of love from the Lord to the Lord, and in the spiritual kingdom is received the good of charity toward the neighbor from the Lord (n. 9277, 9680, 10068).

[2] By the altar is represented the celestial kingdom, or what is the same, the Lord is represented where He is present in the good of love; and by the Tent of meeting outside the veil is represented the spiritual kingdom, or what is the same, the Lord is represented where He is present in the good of charity toward the neighbor. The good of the spiritual kingdom, or spiritual good, is called ”holy;“ but the good of the celestial kingdom, or celestial good, is called ”holy of holies.“ Celestial good, which is the good of love from the Lord to the Lord, is called ”holy of holies“ because through this good the Lord flows in immediately into the heavens; but through spiritual good, which is the good of charity toward the neighbor, He flows in mediately through celestial good (n. 9473, 9683, 9873, 9992, 10005). It is said ”flows in,“ because the Lord is above the heavens, and flows in from thence (n. 10106); and yet He is quite as present in the heavens.

[3] That celestial good, which is the good of love from the Lord to the Lord, is meant by ”holy of holies,“ is evident from the passages in the Word where mention is made of the ”holy of holies,“ as in Moses:--

The veil shall divide unto you between the holy and the holy of holies. And thou shalt put the propitiatory upon the ark of the Testimony in the holy of holies (Exod. 26:33, 34);

from this it is evident that that part of the Tent is called ”holy“ which was outside the veil, and that part the ”holy of holies“ which was within the veil. That the Tent or Habitation outside the veil represented the spiritual kingdom of the Lord, or the middle heaven; and that the Tent or Habitation within the veil represented the celestial kingdom of the Lord, (n. 9457, 9481, 9485, 10001, 10025). That part of the Tent which was within the veil is called ”the sanctuary of holiness“ (Lev. 16:33). Because by the ark in which was the Testimony; and upon which was the propitiatory, was represented the inmost heaven where celestial good reigns, therefore the inmost part (adytum) of the temple, where the ark of the covenant was, is also called the ”holy of holies“ (1 Kings 6:16; 8:6).

[4] As the bread and the meat-offering signified the good of love from the Lord to the Lord, which is celestial good, these also are called ”holy of holies“ in Moses, where it is said that the bread of faces, or of setting forth, shall be eaten by Aaron and his sons in the holy place, because it is the holy of holies of the fire-offerings to Jehovah (Lev. 24:9). That the ”bread of faces,“ or of ”setting forth,“ signifies celestial good, (n. 9545). Again:--

The residue of the meat-offering shall be for Aaron and his sons, the holy of holies of the fire-offerings to Jehovah (Lev.  2:3, 10).

That the meat-offering, which was unleavened bread, cakes, and also unleavened wafers mixed with oil, denotes celestial good, or the good of love, (n. 4581, 9992, 10079).

[5] In the same:--

Every meat-offering, every sacrifice of sin and of guilt, which is for Aaron and his sons, is a holy of holies to Jehovah (Num. 18:9).

These things were called ”holy of holies“ because these sacrifices signified purification from evils, and all purification from evils is effected in a state of the good of innocence, which good is also celestial good; wherefore in the sacrifices of sin and of guilt were offered female or male lambs, or rams, or bullocks, or turtle-doves, as is evident from Leviticus iv and v; and by these animals is signified this good.  That it is signified by ”lambs,“ (n. 3519, 3994, 7840); by ”rams,“ (n. 10042); and by ”bullocks,“ (n. 9391); that it is signified by ”turtle-loves,“ is evident from the passages in the Word where they are mentioned. That purification from evils and regeneration are effected in a state of innocence, (n. 10021). For this reason these sacrifices are also called ”holy of holies“ in (Leviticus 6:17; 7:6; 10:17; 14:13).

[6] That the altar of burn-offering represented the Lord as to the good of love and its receptivity by angels and men, has been shown above, and therefore it is thus spoken of in Moses:--

Thou shalt anoint the altar of burnt-offering, and all the vessels thereof, the laver thereof, and the base thereof. And thou shalt sanctify them, that they may be a holy of holies; whosoever toucheth them shall sanctify himself (Exod. 30:29).

[7] The incense, a portion of which was put before the Testimony in the Tent of meeting, is also called ”holy of holies“ (Exod.  30:36), because it signified celestial good in ultimates, and also the things which proceed from this good (n. 9475). In Ezekiel:--

This is the law of the house, upon the head of the mountain the whole border thereof round about shall be holy of holies (Ezek. 43:12);

the house with the border round about it is called ”holy of holies“ because by ”the house of God“ is signified the celestial kingdom, and in the supreme sense the Lord as to the good of love (n. 3720); hence also it is said ”upon the head of the mountain,“ for by ”the head of the mountain“ the like is signified (n. 6435, 9422, 9434).

[8] In Daniel:--

Seventy weeks are decreed upon the people and upon the holy city, to seal up the vision, and the prophet, and to anoint the holy of holies (Daniel 9:24);

speaking of the coming of the Lord, who alone is the anointed of Jehovah, and alone is holy, and also as to His Human is the Divine good of the Divine love, thus ”the holy of holies.“ That the Lord as to the Divine Human is alone the anointed of Jehovah, (n. 9954); and that He alone is holy, (n. 9229); and that He is the Divine good of the Divine love, (n. 9199).

[9] That celestial good is ”holy of holies,“ but spiritual good is ”holy,“ is because celestial good is inmost good, and therefore also this good is the good of the inmost heaven; whereas spiritual good is the good thence proceeding, and is therefore the good of the middle heaven, and this good is so far good, and hence is so far holy, as it has celestial good within it; for this good flows into it, and conceives it, and begets it, as a father his son. By celestial good is meant the good of love from the Lord to the Lord, and by spiritual good is meant the good of charity toward the neighbor from the Lord. The very good of love to the Lord from the Lord is ”holy of holies,“ because through it the Lord conjoins Himself immediately; but the good of charity toward the neighbor is ”holy,“ because through it the Lord conjoins Himself mediately, and He conjoins Himself in so far as it has in it the good of love from the Lord.

[10] The good of love to the Lord from the Lord is in all the good of charity which is genuine, and likewise in all the good of faith which is genuine, because it flows in from the Lord; for no one can love the neighbor, and from love do good to him, from himself, but only from the Lord; and no one can believe in God from himself, but only from the Lord. Therefore when the Lord is acknowledged, and the neighbor is loved, then the Lord is in the love toward the neighbor, however little the man may know it.  This is also meant by the words of the Lord in Matthew:--

The righteous shall answer, Lord, when saw we Thee a-hungered, and fed Thee? or thirsting and gave Thee drink? when saw we Thee sick, or in prison, and came unto Thee? And the King shall say unto them, Verily I say unto you, In so far as ye did it unto one of the least of these My brethren, ye did it unto Me (Matt. 25:37-40);

from this it is plain that the Lord is in the good of charity, and is this good, even though they who are in this good are unaware of it. By ”brethren“in the proximate sense are meant those who are in the good of charity, and in a sense abstracted from person, the Lord’s ”brethren“ denote the very goods of charity (n. 5063-5071).

AC 10130. Everyone that toucheth the altar shall be sanctified. That this signifies everyone who receives the Divine of the Lord, is evident from the signification of ”touching,“ as being communication, transfer, and reception; and from the signification of ”the altar,“ as being a representative of the Lord in respect to the good of love, here in heaven and in the church (n. 10129); and from the signification of ”being sanctified,“ as being to receive the Divine of the Lord (n. 10128). That ”touching“ denotes communication, transfer, and reception, is because the interior things of man put themselves forth by means of external things, especially by the touch, and in this way communicate and transfer themselves to another, and in so far as the will of the other is in agreement and makes a one, they are received. Whether you say the will, or the love, it is the same, for that which is of a man‘s love is also of his will; from this also it follows that the interior things of man, which are of his love and from this of his thought, put themselves forth by the touch, and thus communicate themselves to another, and transfer themselves into another; and in so far as the other loves the person, or the things which the person speaks or acts, so far they are received.

[2] This shows itself in an especial manner in the other life, for there all act from the heart, that is, from the will or love; and it is not allowed to act from gestures apart from the will and love, nor to speak from the mouth with pretence, that is, separately from the thought of the heart.  It is there manifest how the interior things communicate themselves to another, and transfer themselves into another, by the touch; and how the other receives them according to his love. The will or love of everyone there constitutes the whole man, and the sphere of life thence flows forth from him as an exhalation or vapor, and encompasses him, and makes as it were himself around him; scarcely otherwise than as the effluvium about plants in the world, which is also perceived at a distance by its odors; also about animals, of which a sagacious dog is exquisitely sensible.  That such an effluvium also pours out from every man is known from much experience; but when man lays aside his body and becomes a spirit or an angel, then the effluvium or exhalation is not material as in the world, but is a spiritual effluence from his love.  This then forms a sphere around him, which causes his quality to be perceived by others at a distance.  Concerning this sphere see (n. 9606).

[3] As this sphere is communicated to another, and is there transferred into him, and is received by the other according to his love, many wonderful things there come forth which are unknown to man in the world,-- as, First: That all presence is according to likenesses of loves, and all absence is according to unlikenesses of them. Second: That all are consociated according to loves; they who are in love to the Lord from the Lord are consociated in the inmost heaven; they who are in love toward the neighbor from the Lord are consociated in the middle heaven; they who are in the obedience of faith, that is, who do the truth for the sake of truth, are consociated in the ultimate heaven; but they who are in the love of self and of the world, that is, who do what they do for the sake of themselves and the world as ends, are consociated in hell.

[4] Third: That all turn their eyes toward those whom they love; they who love the Lord turn their eyes to the Lord as a Sun; they who love the neighbor from the Lord turn their eyes to the Lord as a Moon; and in like manner they who do the truth for the sake of truth.  Concerning the Lord as a Sun and as a Moon, (n. 1521, 1529-1531, 3636, 3643, 4060, 4321, 5097, 5377, 7078, 7083, 7171, 8644, 8812). And wonderful to say, in whatever direction they turn, or to whatever quarter, they still look at the Lord before them.  It is the opposite with those who are in hell, for there the more they are in the love of self and in the love of the world, the more they turn from the Lord and have Him behind them; this also in whatever direction, or to whatever quarter, they turn.

[5] Fourth: When an angel of heaven fixes his sight upon others, his interior things are communicated and transferred into them, according to the amount and the quality of his love, and they are received by them according to the quality and the amount of their love; and therefore if the sight of an angel of heaven is fixed upon the good, it causes gladness and joy; but if upon the evil, it causes grief and pain.

[6] That by the touch of the hand is also signified communication, transfer, and reception, is because the activity of the whole body is collected into the arms and into the hands, and in the Word interior things are expressed by means of exterior ones.  From this it is that by the ”arms,“ the ”hands,“ and especially by the ”right hand,“ is signified power (n. 10019, 10023, 10076); and hence by the ”hands“ is signified whatever appertains to man, thus the whole man in so far as he is acting (n. 10019).  Moreover that all the outer senses -- sight, hearing, taste, and smell -- bear relation to the touch, and are kinds of touch, is known in the learned world.

[7] That by ”touching“ is signified communication, transfer, and reception, is evident from many passages in the Word, of which the following may be adduced:--

Thou shalt anoint the Tent of meeting, and the ark of the Testimony, and the table and all the vessels thereof, and the lampstand and the vessels thereof, and the altar of incense, and the altar of burnt-offering and all the vessels thereof, and the laver and the base thereof, and thou shalt sanctify them that they may be holy of holies; whosoever toucheth them shall be sanctified (Exod. 30:26-29).

Everything which hath touched the residue of the meat-offering, and the residue of the flesh from the sacrifices, which are for Aaron and his sons, shall be sanctified (Lev. 6:18, 27).

The angel touched Daniel, and restored him upon his station, and lifted him up upon his knees; and touched his lips, and opened his mouth; and touched him again, and strengthened him (Dan. 10:10, 16, 18).

One of the seraphim with a burning coal touched my mouth and said, Lo this hath touched thy lips; therefore thine iniquity is gone away, and thy sin is expiated (Isa. 6:7).

Jehovah sent forth His hand, and touched my mouth, and said, I give My words into thy mouth (Jer. 1:9).

Jesus stretching forth His hand to the leper, touched him, saying, I will; be thou cleansed. And straightway his leprosy was cleansed (Matt. 8:3).

Jesus saw Peter’s wife‘s mother afflicted with a fever. And Be touched her hand, and the fever left her (Matt. 8:14, 15).

Jesus touched the eyes of the blind, and their eyes were opened (Matt. 9:29, 30).

Jesus touched the eyes of the two blind men, and straightway they received their sight (Matt. 20:34).

Jesus touched the ear of the deaf man and healed him (Luke 22:51).

They brought to Jesus those who were ill, that they night touch if it were but the border of His garment; and as many as touched were made whole (Mark 6:56; Matt. 14:36).

A woman laboring with an issue of blood touched the border of His garment; and immediately the issue of her blood was stanched. And Jesus said, Who is it that touched Me? Some one hath touched Me. I know that virtue hath gone forth from Me (Luke 8:44-48).

They brought little children unto Jesus, that He should touch them. And He took them up in His arms, laid His hands upon them, and blessed them (Mark 10:13, 16).

[8] From these passages it is plain that by ”touching“ is signified communication, transfer, and reception.

[9] In like manner with things unclean, by which in the internal sense are signified evils and falsities which are from the hells; as in Moses:--

He that toucheth one dead as to all man’s soul shall be unclean seven days. Whosoever toucheth one dead, as to the soul of a man who is dying, and hath not expiated himself, hath defiled the habitation of Jehovah; therefore that soul shall be cut off from Israel. Whosoever hath touched on the surface of a field one pierced with a sword, or one dead, or the bone of a man, or a grave, shall be unclean seven days. He that toucheth the water of separation shall be unclean until the evening. What ever the unclean person hath touched shall become unclean; and the soul that hath touched it shall be unclean until the evening (Num. 19:11, 13, 16, 21, 22).

He who toucheth unclean beasts, unclean creeping things, shall be unclean until the evening; everything on which it shall fall, shall be unclean, whether it be vessel of wood, or garment, or vessel of water, vessel of pottery, food, drink, an oven, a fountain, a cistern, a receptacle of waters, they shall be unclean (Lev. 11:31-36; 5:2, 3; 7:21).

He that hath an issue is unclean; and also the man who hath touched his bed; or hath sat upon a vessel on which he hath sat; or hath touched his flesh or his garments; or if he that is affected with an issue hath spit upon one who is clean. The chariot on which he is carried, the vessel of pottery, the vessel of wood, shall be unclean (Lev. 15:1-33).

So also he who hath touched a leper (Lev. 22:4).

If there shall fall anything from a carcass upon all the seed of the sower which is sown, it shall be clean; but if water hath been put upon the seed, and a carcass shall fall upon it, it shall be unclean (Lev. 11:37, 38).

[10] By these unclean things are signified various kinds of evils and the derivative falsities which are from hell, and which are communicated, transferred, and received; the several unclean things signify each some specific evil; for evils which are unclean render man so, because they infect his soul; mob over from evil spirits and genii there flow forth the evils of their heart, and according to the persuasions of evil they infect those who are present.  This contagion is what is signified by the ”touch“ of unclean things.

[11] In Moses:--

Of the fruit of the tree which is in the midst of the garden, yea shall not eat, neither shall ye touch it, lest ye die (Gen. 3:3).

The angel who wrestled with Jacob, seeing that he prevailed not against him, touched the hollow of his thigh, and the hollow of the thigh was out of joint (Gen. 32:25).

Moses said that they should not touch anything which belonged to, Korah, Dathan, and Abiram, lest they should be consumed for all their sins (Num. 16:26).

Depart ye, depart ye, touch no unclean thing; go ye out from the midst of her; be ye purified that bear the vessels of Jehovah (Isa. 52:11).

They have wandered blind in the streets, they are defiled with blood; those things which they cannot (defile) they touch with their garments. Depart ye, he is unclean; they cry unto them, Depart, touch not (Lam. 4:14, 15).

Behold if a man shall bear the flesh of holiness in the skirt of his garment, and with his skirt touch bread, or wine, or oil, or any food, it nevertheless shall not be sanctified.  If one unclean in soul shall touch any of these things, it nevertheless shall be unclean (Hag. 2:12-14).

Forswearing, and lying, and killing, and stealing, and committing adultery, they commit robbery, and bloods touch bloods; therefore the land shall mourn (Hos. 4:2, 3).

AC 10131. And this is what thou shalt offer upon the altar. That this signifies that which in general concerns the reception of the Lord in heaven and in the church, is evident from the signification of ”this is what thou shalt offer upon the altar,“ as being that which in general concerns the reception of the Lord in the heavens. For by ”the altar“ is signified the Divine of the Lord in the heavens (n. 10129); thus also the reception of Him; and by ”this thou shalt offer upon it“ is signified that which in general concerns it.  For there follows the subject of the daily burnt-offerings, and by these is represented in general that which concerns the reception of the Lord; for by ”lambs“ is signified the good of innocence, and the good of innocence is the only thing that receives the Lord, because without the good of innocence love to the Lord is not possible, nor charity toward the neighbor, nor faith that has life in it, nor in general any good in which is the Divine (n. 10021). Hence it is that by ”this thou shalt offer upon the altar,“ is signified that which in general concerns the reception of the Lord in heaven and in the church When heaven is spoken of, the church is also meant for the heaven of the Lord on earth is the church; and in whomsoever the church is, in him also is heaven; for the Lord is in him; and where the Lord is, there is heaven.  Moreover the church makes one with heaven, for the one depends upon the other by an indissoluble connection. It is the Word which conjoins; in the Word is the Lord, and the Lord is the Word (John 1:1).

AC 10132. Two lambs, sons of a year, day by day. That this signifies the good of innocence in every state, is evident from the signification of ”lambs,“ as being the good of innocence; from the signification of” lambs sons of a year,“ as being the quality of infancy, in which nevertheless truths have been implanted; and from the signification of ”day by day,“ as being in every state. For by ”day“ is signified state, and by the ”morning“ of the day and by its ”evening“ in which the burnt-offerings of lambs were offered, is signified every state. That ”day“ denotes state, (n. 893, 2788, 3462, 3785, 4850, 7680); and that changes of states are as the alternations of the day in respect to morning, noon, evening, night, and again morning, (n. 5672, 5962, 6110, 8426).

[2] That ” lambs“ denote the good of innocence, is evident from the passages in the Word where ”lambs“ are mentioned, as in Isaiah:--

The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them; the sucking child shall play on the hole of the viper, and the weaned child shall put his hand on the basilisk‘s den; they shall not corrupt themselves in all the mountain of My holiness. And it shall come to pass in that day, that the root of Jesse, which standeth for an ensign of the peoples, shall the nations seek, and his rest shall be glory (Isa. 11:6, 8-10);

there is here described the state of peace and innocence in the heavens and in the church after the Lord came into the world; and as a state of peace and innocence is described, mention is made of a ”lamb,“ a ”kid,“ and a ”calf,“ also of a ”little child,“ a ”sucking child,“ and a ”weaned child,“ and by all of these is signified the good of innocence -- the inmost good of innocence by a ”lamb,“ the interior good of innocence by a ”kid,“ and the exterior good of innocence by a ”calf;“ the like is signified by a ”child,“ a ”sucking child“ and a ”weaned child;“ the ”mountain of My holiness“ denotes the heaven and the church where is the good of innocence; the ”nations“ denote those who are in this good; ”the root of Jesse“ denotes the Lord from whom is this good; the good of love from Him to Him, which is also called celestial good, is the good of innocence.

[3] That a ”lamb“ denotes the good of innocence in general, and specifically the inmost good of innocence, is evident from its being mentioned first, and also from the fact that the Lord Himself is called a ”Lord“ as will be seen in what follows. That a ”kid“ denotes the interior good of innocence, (n. 3519, 4871); that a ”calf“ or a ” bullock“ denotes the exterior good of innocence, (n. 430, 9391); a ”child,“ innocence, (n. 5236); in like manner a ”sucking child,“ a ”weaned child,“ or ”infant,“ (n. 430, 2280, 3183, 3494, 5608); the ”mountain of holiness“ denotes where the good of love to the Lord is, (n. 6435, 8758); and ”nations“ denote those who are in this good, (n. 1416, 6005). That the good of love to the Lord, which is called celestial good, is the good of innocence, is evident from those who are in the inmost heaven, who because they are in this good appear naked, and like infants, for the reason that nakedness denotes innocence, and likewise infancy (n. 9262, 3887, 5608).

[4] It is said that ”the wolf shall abide with the lamb,“ because by a ”wolf,’ are signified those who are against innocence, as also is the case in the following passages:--

The wolf and the lamb shall feed together; they shall not do evil nor destroy in all the mountain of My holiness (Isa. 65:25);

Jesus said to the disciples whom He sent forth, Behold, I send you forth as lambs in the midst of wolves (Luke 10:3).

[5] As when the Lord was in the world He was innocence itself in respect to His Human, and as consequently everything that belongs to innocence proceeds from Him, the Lord is called “the Lamb,” and “the Lamb of God,” as in these passages:--

Send ye the Lamb of the Ruler of the land from the rock toward the wilderness, unto the mountain of the daughter of Zion (Isa. 16:1).

He was oppressed, and He was afflicted, yet He opened not His mouth; He is led as a Lamb to the slaughter (Isa. 53:7).

John the Baptist saw Jesus coming, and said, Behold the lamb of God who taketh away the sin of the world (John 1:29, 36).

The Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Rev 7:17).

These are they who have not been defiled with women; these are they who follow the Lamb whithersoever He goeth; these were bought from among men, firstfruits to God and the Lamb (Rev.  14:4).

Besides many other passages in the (Revelation 5:6, 8, 12, 13; 6:1, 16; 7:9, 10, 14; 12:11; 13:8; 14:1; 15:3; 17:14; 19:7, 9; 21:9, 14, 22, 23, 27; 22:1, 3).

[6] As“ lambs” denote those who are in innocence, therefore the Lord said to Peter, first, “Feed My lambs,” and afterward, “Feed My sheep,” and again, “Feed My sheep” (John 21:15-17); “lambs” here denote those who are in the good of love to the Lord, for these are in the good of innocence more than all others; but “sheep” denote those who are in the good of charity toward the neighbor, and who are in the good of faith

[7] The like is signified by “lambs” in Isaiah:--

Behold the Lord Jehovih cometh in strength, and His arm shall rule for Him. He shall feed His flock like a shepherd, He shall gather the lambs in His arm, and carry them in His bosom, and shall gently lead the sucklings (Isa. 40:10, 11);

that these things were said of the Lord is evident, because by “lambs” are meant those who are in love to Him, thus who are in the good of innocence, wherefore it is said that “He will gather them in His arm, and carry them in His bosom;” for they are conjoined with the Lord by love, and love is spiritual conjunction; and for this reason it is also added that “He will gently lead the sucklings,” for “sucklings” and “infants” denote those who are in the good of innocence (n. 430, 2280, 3183, 3494).

[8] From all this it can now be seen what is signified by the burnt-offerings and sacrifices of lambs, and why they were to be made every day, every sabbath, every new moon, and at every feast, and every day on the feast of the passover; and why at the feast of the passover the lamb that was called the paschal lamb was to be eaten, of which it is thus written in Moses:--

This month shall be to you the head of the months; this shall be the first month of the year in respect to you; ye shall take a male cattle from the lambs or from the kids; and they shall take of the blood, and put it upon the two posts, and upon the lintel, and upon the houses wherein they shall eat it; they shall not eat of it raw, nor boiled in waters, but roast with fire (Exod. 12:2).

By “the feast of the passover” was signified the liberation from damnation of those who receive the Lord in love and faith (n. 9286-9292); thus who are in the good of innocence, for the good of innocence is the inmost of love and faith, and is their soul; wherefore it is said that they should “put the blood of it upon the posts, the lintel, and the houses,” for where the good of innocence is, there hell cannot enter.  They were to eat it “roast with fire,” because by this was signified the good of celestial love, which is the good of love to the Lord from the Lord

[9] As a “lamb” signified innocence, therefore when the days of purifying after childbirth had been fulfilled, there were offered:--

A lamb the son of a year for a burnt-offering; and the son of a pigeon or a turtle-dove, for a sacrifice (Lev. 12:6).

By “the son of a pigeon” and by “a turtle-dove” was signified innocence in like manner as by a “lamb;” by “childbirth” in the spiritual sense is signified the birth of the church, which is that of the good of love, for no other birth is understood in heaven; and by the burnt-offering and sacrifice from these is signified purification from evils through the good of innocence; for this good is that into which the Divine flows, and through which it purifies.

[10] He who sinned through error was to offer a lamb, or a kid of the goats, or two turtle-doves, or two sons of pigeons, for guilt (Lev. 5:1-13), for the reason that sin through error is sin from ignorance, and if in ignorance there is innocence, purification is effected.  Concerning the Nazirite also it is said:--

When he has fulfilled his Naziriteship, he shall offer a lamb the son of a year for a burnt-offering, and a ewe lamb the daughter of a year for a sacrifice of sin, and one ram for a eucharistic sacrifice, also a basket of unleavened things, cakes mixed with oil, and wafers of unleavened things anointed with oil (Num. 6:13-15);

by all these things, namely, the “lamb,” the “ewe lamb,” the “ram,” the “unleavened breads,” the “wafers,” and the “oil,” are signified celestial things, that is, those which are of love to the Lord from the Lord.  These were to be sacrificed by the Nazirite after the fulfilling of the days of the Naziriteship, because the Nazirite represented the celestial man, or the Lord as to the Divine celestial. The Divine celestial is the Divine of the Lord in the inmost heaven; and this Divine is innocence.

[11] From all this it can be seen that by a “lamb” is signified the good of innocence; for by all the beasts that were sacrificed something of the church was signified, as can be very well seen from the fact that the Lord Himself is called a “Lamb,” as is evident from the passages above cited; and likewise that those are called “lambs” who love the Lord, as in (Isaiah 40:10, 11, and in (John 21:15); and that upright men are also called “sheep” (Matt. 15:21-29; 25:31-41; 26:31; John 10:7-16, 26-31; 21:16, 17); and evil men are called “goats” (Matt. 25:31; Zech. 10:3; Dan. 8:5-11, 25). That all useful and gentle beasts signify good affections and inclinations; but that useless and fierce ones signify evil affections and inclinations, (n. 9280).

[12] The good of innocence is signified not only by a “lamb,” but also by a “ram,” and by a “bullock,” but with the difference that by a “lamb” is signified the inmost good of innocence; by a “ram,” the interior or middle good of innocence; and by a “bullock,” the external good of innocence. The good of innocence in even one must be external, internal, and inmost, in order that the man may be regenerated, for the good of innocence is the very essence of all good. As these three degrees of innocence are signified by a “bullock,” a “ram,” and a “lamb,” therefore these three were offered for sacrifice and burnt-offering when purification was represented by this good, as was done in each of the new moons, the feasts, the day of firstfruits, and when the altar was inaugurated (Numbers 7:15, 21, 27, 38; 28:1-31; 29:1-40). That a “bullock” denotes the external good of innocence, (n. 9391, 9990); and a “ram,” the internal good of innocence, (n. 10042). As regards innocence and its quality with infants, also with the simple who are in ignorance, and with the wise, (n. 10021).

[13] By its being said that the lamb which was to be offered for a burnt-offering should be “the son of a year,” was signified that it then was a lamb, for when it exceeded a year, it was a sheep; and because a lamb was as it were an infant sheep, by it was signified such good as is of infancy, which is the good of innocence; hence also it was that lambs were to be offered for a burnt-offering in the first month of the year at the time of the passover (Exod.  12:2; Num. 28:16, 19); on the day of the firstfruits (Num. 28:26, 27); and on the day in which they waved the sheaf (Lev. 23:11, 12); for by the first month of the year, and by the day of the firstfruits, and by the day of waving the sheaf, there was also signified a state of infancy, thus a state of innocence.

AC 10133. Continually. That this signifies in all Divine worship, is evident from the signification of “continually,” when said of such things as belong to Divine worship, as being all, and in all; for the subject treated of is purification from evils and falsities through the good of innocence, this good being signified by “lambs;” and purification from evils and the derivative falsities, by a “burnt-offering from them.” This is said to be “continually,” because it was to be in all Divine worship; therefore also it was offered twice every day; in the morning, and in the evening; and what was offered morning and evening represented in general all worship and in all worship.  For the good of innocence must be in all good, and from this in all truth, in order that it may be good and truth in which there is life from the Divine; thus it must be in all worship, for all worship must be from the good of love and from the truths of faith, in order that it may be worship. That all the good of the church and of heaven has innocence in it, and that without innocence good is not good, and thus worship is not worship, (n. 2736, 2780, 6013, 7840, 7887, 9262); also what innocence is, (n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936, 10021).

[2] That “continually” denotes all, and in all, that is, all of worship and in all worship, is because it involves time. And in the heavens, where the Word is not understood in the natural sense, but in the spiritual sense, there is not any notion of time, but instead of times are perceived such things as belong to state. Here therefore by “continually” is perceived a perpetual state in worship, thus all worship, and in all worship.  So it is with all the other expressions in the Word which involve anything of time, as by “yesterday,” “today,” “tomorrow,” “two days,” “three days,” by a “day,” a “week,” a “month,” and a “year;” and also by the times of the day and of the year, as by “morning,” “noon,” “evening,” “night;” “spring,” “summer,” “autumn,” and “winter.”  Therefore in order that the spiritual sense of the Word may be understood, everything from its natural sense that relates to time and place, and likewise everything that relates to person, must be rejected, and instead thereof states must be thought of; from all which it can be seen how pure is the Word in the internal sense, thus how purely it is perceived by the angels in the heavens, consequently how superior are the wisdom and intelligence of the angels to the intelligence and wisdom of men, who think only from the natural fixed upon things most finite in the world and the earth. That times in the heavens are states, (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3404, 3827, 4814, 4882, 4901, 4916, 6110, 7218, 7381, 8070); as also what is meant by states, (n. 4850).

[3] From all this it is evident what is signified by the “continual burnt-offering from lambs;” thus what by “continual” and “continually” in other places; as that the fire should burn continually upon the altar (Lev 6:13); and that continual bread should be upon the table (Num 4:7). By “fire,” and by “bread,” is here signified the good of love from the Lord to the Lord. That “fire” denotes this, (n. 4906, 5215, 6314, 6832, 6834, 6849, 7324, 7852, 10055); and also “bread,” (n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545).  By “continual” is here also signified that this good must be in all worship.  And that from this good as from its fire must shine the truth of faith, is signified by “making the lamp to go up continually” (Exod. 27:20). That a “lamp” denotes the truth and good of faith, (n. 9548, 9783).

AC 10134. The one lamb thou shalt offer in the morning. That this signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the internal man, is evident from the signification of “offering a lamb,” or sacrificing it, as being the removal of evils through the good of innocence from the Lord; and from the signification of “morning,” as being a state of love and of the consequent light in the internal man.  By “offering,” or “sacrificing, a lamb” is signified the removal of evils through the good of innocence from the Lord, because by burnt-offerings and sacrifices was signified purification from evils and the derivative falsities, or what is the same, their removal, and the implantation of good and truth, and their conjunction by the Lord (n. 9990, 9991, 10022, 10042, 10053). That purification from evils is their removal, (n. 10057); and that a “lamb” denotes the good of innocence, (n. 10132).

[2] That the removal of evils, and the implantation of good and truth, and their conjunction, are effected through the good of innocence by the Lord, is because in all good there must be innocence in order that it be good, and because without innocence good is not good.  For innocence is not only the plane in which truths are sown, but is also the very essence of good; so far therefore as a man is in innocence, so far good becomes good, and truth lives from good; consequently so far the man becomes alive, and so far the evils with him are removed; and in so far as they are removed, goods and truths are implanted and conjoined by the Lord.  This is the reason why the continual burnt-offering was made by means of lambs. That all the good of heaven and the church has innocence in it, and that without innocence good is not good, (n. 2736, 2780, 6013, 7840, 7887, 9262); also what innocence is, (n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936).

[3] That “morning” denotes a state of love and of the consequent light in the internal man, is because in the heavens the states with the angels vary as to love and the faith thence derived, as in the world with men times vary as to heat and its attendant light. These times, as is well known, are morning, noon, evening, and night; hence in the Word by “morning” is signified a state of love; by “noon,” a state of light in clearness; by “evening,” a state of light in obscurity; and by “night,” or “twilight,” a state of love in obscurity.  That there are such variations of states in the heavens, (n. 5672, 5962, 6110, 7218, 8426); and that morning there is a state of peace and innocence, thus a state of love to the Lord, (n. 2405, 2780, 8426, 8812, 10114); that noon is a state of light in clearness, (n. 3708, 5672, 9642); evening a state of light in obscurity, (n. 3056, 3833, 6110); and that there is no night in heaven, but twilight, (n. 6110), by which is signified a state of love in obscurity.

[4] That by “morning” is signified a state of love and of the consequent light in the internal man, is because when an angel is in a state of love and light, he is then in his internal man; but when he is in a state of light and love in obscurity, he is then in the external man.  For the angels have an internal and an external, and when they are in the internal, the external is almost quiescent; but when they are in the external, they are in a more gross and obscure state.  Consequently when they are in a state of love and light, they are in their internal, thus in their morning; and when they are in a state of light and love in obscurity, they are in the external, thus in their evening; from which it is plain that variations of states are made by elevations toward more interior things, thus into a higher sphere of heavenly light and heat, consequently nearer to the Lord; and by lowerings toward more exterior things, into a lower sphere of heavenly light and heat, and thus more remote from the Lord.

[5] Be it known that interior things are higher, thus nearer to the Lord; and that exterior things are lower, thus more remote from the Lord; and that light in the heavens is the Divine truth which is of faith, and heat in the heavens is the Divine good which is of love, both proceeding from the Lord. For the Lord in heaven is a Sun, from which the angels have everything of life, and from it man has everything of spiritual and heavenly life (n. 9548, 9684); also that interior things are higher, thus nearer to the Lord, (n. 2148, 3084, 4599, 5146, 8325).

[6] The man who is being regenerated, and likewise the man who has been regenerated, also undergo variations of state as to love and as to faith, by means of elevations toward more interior things, and by lowerings toward more exterior things; but there are few who are able to reflect upon this, because they do not know what it is to think and to will in the internal man, and in the external; nor indeed what the internal man is, and what the external.  To think and to will in the internal man is to think and to will in heaven, for the internal man is there; but to think and to will in the external man is to think and to will in the world, for the external man is there; and therefore when a man is in love to God and in the consequent faith, he is in the internal man, because in heaven; but when he is in obscurity as to love and the consequent faith, he is in the external man, because in the world.  These states also are meant by “morning,” “noon,” “evening,” and “night” or “twilight” in the Word.

[7] It is similar with the states of the church, the first state of which is also called “morning” in the Word, the second “noon,” the third “evening,” and the fourth or last, “night.” But when the church is in its night, in which it is when no longer in love to God and in faith, then from the twilight morning begins with another nation, where a new church is set up.

[8] For it is with the church in general as with man in particular; his first state is a state of innocence, thus also of love toward his parents, nurse, and infant companions; his second is a state of light, for when the infant becomes a child, he learns things that belong to light, that is, the truths of faith, and believes them; the third state is when he begins to love the world and to love himself, which takes place when he becomes a youth and when he thinks from himself, and in proportion as these loves increase, faith decreases, and with faith charity toward the neighbor and love to God; the fourth and last state is when he does not care for these things, and still more when he denies them.

[9] Such also are the states of every church from its beginning to its end. Its first state is likewise a state of in fancy, thus also of innocence, consequently of love to the Lord, which state is called “morning;” the second state is a state of light; the third is a state of light in obscurity, which is its “evening;” and the fourth is a state of no love and hence of no light, which is its “night.” This is so because evils increase day by day, and in so far as they increase, one person infects another like a contagion; especially parents their children, besides that hereditary evils are successively condensed, and so transmitted

[10] That “morning” signifies the first state of the church, and also a state of love, is evident from Daniel:--

A holy one said, How long shall be the vision, the continual sacrifice, and the wasting transgressions? And he said to me, Until evening and morning two thousand three hundred;then shall the holy thing be justified (Daniel 8:13, 14);

the subject here treated of is the coming of the Lord; “evening” denotes the state of the church before His coming, while “morning” denotes the first state of the church after His coming, and in the supreme sense it denotes the Lord Himself. That in the supreme sense the Lord is the “morning,” is because He is the Sun of heaven, and the Sun of heaven never sets, but is always rising; hence also the Lord is called the “east,” consequently also the“morning” (n. 2405, 2780, 9668).

[11] And in Isaiah:--

One crieth unto me out of Seir, Watchman, what of the night?  what of the night? The watchman said, The mob cometh, and also the night (Isa. 21:11, 12);

by the “watchman” in the internal sense is meant one who observes the states of the church and its changes, thus every prophet; by “night” is meant the last state of the church; by “morning” its first state; by “Seir,” from which the watchman crieth, is signified the enlightening of the nations which are in darkness (that “Seir” has this meaning, (n. 4240); and that “night” denotes the last state of the church, (n. 6000); “the morning cometh, and also the night,” signifies that though there is enlightening to those who are of the new church, yet there is night to those who are in the old. The like is signified by “morning” in these passages:--

In the evening weeping may pass the night, but in the morning shall be singing (Ps. 30:5).

About the time of evening behold terror; before the morning he is not (Isa. 17:14).

[12] As in the supreme sense “morning” signifies the Lord, and from this, love from Him to Him, therefore the manna, which was heavenly bread, “rained down every morning” (Exod. 16:8, 12, 13, 21). That the Lord is the bread which comes down from heaven, thus the manna, (John 6:33, 35, 48, 50); and that “bread” denotes celestial love, which is love from the Lord to the Lord, (n. 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545). And as the Lord is “the east,” and “the morning,” and as all celestial love is from Him, therefore also He rose “in the morning on the day of the sabbath” (Mark 16:9); and therefore also the day before the feast of the passover was called “the evening;” for by the feast of the passover was signified the presence of the Lord and the liberation of the faithful by Him from damnation (n. 7867, 9286-9292).

[13] He who is acquainted with the internal sense of the Word, is able to know what is involved in Peter‘s thrice denying the Lord before the cock crew twice (Matt. 26:34, 74, 75; Mark 14:30, 68, 72; Luke 22:34, 60, 61; John 18:27); for by Peter was represented the faith of the church, or what is the same, the church as to faith; by the time when the cock crew was signified the last state of the church, which time was also called “cockcrowing;” by the denial three times was signified full and complete denial of the Lord in the end of the church.  That Peter represented the faith of the church, thus the church as to faith, (n. 2135a, 2760, 3750, 4738); and that these words to Peter signified the denial of the Lord in the church at the time of its end (n. 6000, 6073, 10087); for the Lord is denied when there is no longer any faith, and there is no faith when there is no longer any charity.  That “three” signifies what is full and complete, (n. 2788, 4495, 7715, 8347, 9198, 9488, 9489); and from this it was said that he would deny three times.  That this was done in twilight, when morning was about to come, is evident in (John 18:28); and that cockcrowing and twilight are the same, is evident in Mark:--

Watch ye, for ye know not when the lord of the house will come; at even, or at midnight, or at cockcrowing, or in the morning (Mark 13:35).

From all this it can now be seen what is signified by “morning.”

AC 10135. And the other lamb thou shalt offer between the evenings. That this signifies the like in a state of light and love in the external man, is evident from the signification of“ offering a lamb,” or sacrificing it, as being the removal from evils through the good of innocence from the Lord (n. 10134); and from the signification of “between the evenings,” as being in a state of light and of love in the external man; for by “evening” in the Word is signified a state of the interiors when the truths of faith are in obscurity and the goods of love in some cold. For the states of love and light vary with the angels as vary in the world the states of the times of the day, which are morning, noon, evening, night or twilight, and again morning. When the angels are in a state of love, it is morning with them, and the Lord appears to them as a rising Sun; when they are in a state of light, it is noon with them; but when they are in a state of light in obscurity, it is evening with them; and afterward when they are in a state of love is obscurity or in some cold, it is night with them, or rather twilight before the morning.

[2] Such states succeed continually with the angels, and by means of them they are continually perfected. But these variations do not arise from the Sun there, its rising and setting, but from the state of the interiors of the angels themselves; for like men they desire now to be in their internals, and now in externals. When they are in internals, they are in a state of love and the consequent light in clearness, and when in externals, they are in a state of love and the consequent light in obscurity, for such is the external relatively to the internal. This is the origin of the variations of the states of the angels.  They have such states and such variations because the Sun of heaven, which is there the Lord, is Divine love itself; and therefore the heat which thence proceeds is the good of love, and the light which is thence is the truth of faith; for all things which proceed from that Sun are alive, and not like those which are from the sun of the world, which are dead.

[3] From this it can be seen what heavenly heat is, and what heavenly light; and whence it is that by “heat,” “Same,” and “fire,” in the Word, is signified the good of love; by “light” and its “brightness,” the truth of faith; and by the “sun,” the Lord Himself as to Divine love (that the Lord in the heavens is a Sun, (n. 3636, 3643, 4321, 5097, 7078, 7083, 7171, 7173, 8812); also that the heat thence is the good of love, (n. 3338, 3339, 3636, 3693, 4018, 5115, 6032, 6314); and the light from that Sun is Divine truth, from which come faith, intelligence, and wisdom, (n. 9548, 9684).  From all this it can now be seen what is signified by “morning,” and what by “evening.”

[4] But be it known that in the present case “morning” involves also noon, and “evening” also twilight; for when “morning and evening” are spoken of in the Word, the whole day is meant, thus by “morning” also noon, and by “evening” also night or twilight; hence it is that by “morning” is here signified a state of love and also of light in clearness, and by “evening” a state of light and also of love in obscurity, that is, in the external man.

[5] That by “between the evenings” is not meant the time between the evening of one day and the evening of another day; but the time between evening and morning, thus inclusively night or twilight, is evident from the fact that the continual offering from a lamb was made not only in the evening, but also in the morning.  From this it is evident that the like is signified in other places by “between the evenings,” as where it is said that they should “offer the passover between the evenings” (Exod. 12:6; Num. 9:5, 11); which is also explained elsewhere in these words:--

Thou shalt sacrifice the passover in the evening, at the going down of the sun, at the season that thou camest forth out of Egypt. And thou shalt boil and eat it in the place which Jehovah thy God shall choose; and thou shalt look back in the morning and go unto thy tents (Deut. 16:6, 7).

[6] That “evening” in general signifies a state of light in obscurity, is evident in Jeremiah:--

Arise and let us go up at noon; woe unto you because the day departeth, because the shades of evening are stretched out; arise, let us go up in the night, and let us destroy palaces (Jer. 6:4, 5);

where “evening” and “night” signify the last times of the church, when all faith and love have been destroyed.  In Zechariah:--

It shall be one day which is known unto Jehovah, when about the time of evening there shall be light. In that day living waters shall go out from Jerusalem, and Jehovah shall be King over all the earth (Zech. 14:7-9);

speaking of the coming of the Lord; the end of the church is “the time of evening;” “light” denotes the Lord as to Divine truth So in Daniel:--

A holy one said unto me, Even until evening, morning, two thousand three hundred (Daniel 8:13, 14).

AC 10136. And a tenth of fine flour mingle with beaten oil, a fourth of a hin.  That this signifies spiritual good from celestial as much as is sufficient for conjunction, is evident from the signification of “a tenth of an ephah,” as being as much as is sufficient, and sufficient for uses (n. 8468, 8540, 9757); from the signification of “fine flour,” as being truth from good (n. 9995), here truth from celestial good, which truth is called spiritual good; from the signification of “oil,” as being celestial good (n. 886, 3728, 4582, 4638, 9474, 9780); and from the signification of “a fourth of a hin,” as being scent for conjunction; for by “four” is signified conjunction (n. 9601, 9674), hence “a fourth,” or fourth part, denotes as much as is sufficient for conjunction.  The ephah and hin were measures, and by “measure” is signified the quantity of the thing that is being treated of; by an “ephah,” which was a measure of fine flour, wheat, and barley, the quantity of good; and by a “hin,” which was a measure of wine and oil, the quantity of truth. That the tenth of an ephah is what is meant, is evident from (Leviticus 6:20). From this it is evident that by “a tenth of fine flour mingled with beaten oil, a fourth of a hin,” is signified spiritual good from celestial as much as is sufficient for conjunction. What the spiritual and what the celestial are, (n. 9277).

AC 10137. And a drink-offering of the fourth of a hin of wine. That this signifies spiritual truth sufficient for conjunction, is evident from the signification of “wine,” as being truth (n. 1071, 1798, 6377); here spiritual truth corresponding to spirit good from celestial, which is signified by “fine flour mingled with oil” (n. 10136); for in the Word where good is treated of, truth also is treated of, and indeed truth of the same kind as the good, for the reason that each and all things in heaven and also in the world bear relation to good and to truth, and to both in order to be anything; for good without truth is not good, and truth without good is not truth (n. 9263, 9314). Hence it was that when the meat-offering was offered, which was bread, a drink-offering also was offered, which was wine; and in like manner in the Holy Supper.  From this it is that by the “drink-offering of wine” is here meant truth corresponding to the good which is signified by the meat-offering, spoken of just above. And from the signification of “the fourth of a hin,” as being as much as is sufficient for conjunction (n. 10136).

[2] Everyone can see that by the meat-offering, which was bread, and by the drink-offering, which was wine, are not meant merely bread and wine, but something of the church and of heaven, thus spiritual and celestial things that belong to heaven and the church.  Otherwise what purpose could have been served by putting bread and wine upon the fire of the altar?  Could this have been grateful to Jehovah? or could this have been to Him, as is said, an odor of rest? and could this make expiation for man?  He who thinks in a holy way about the Word cannot think that anything so earthly would be pleasing to Jehovah, unless some deeper and more interior Divine thing were contained in it. He who believes that the Word is Divine and spiritual throughout, must necessarily believe that some secret of heaven lies hidden in every detail of it. But the reason why it has not hitherto been known wherein this secret lies, is that it has not been known that there is an internal sense which is spiritual and Divine in every detail of the Word; and that there are angels with every man, who perceive his thoughts, and who apprehend the Word spiritually while he is reading it, and that through them what is holy then flows in from the Lord, and thus that through them there is conjunction of heaven with man, consequently conjunction of the Lord through the heavens with him. This is the reason why a Word of this nature was given to man, by means of which, and not in any other way, his salvation can be provided for by the Lord.

[3] That the “meat-offering,” which was bread, signifies the good of love, and that the “drink-offering,” which was wine, signifies the good of faith, and that they are so perceived by the angels, can be seen from all that is said in the Word about the meat-offering and the drink-offering; as in Joel:--

The meat-offering and the drink-offering are cut off from the house of Jehovah; the priest the ministers of Jehovah have mourned. The field is laid waste, the land hath mourned because the grain hath been laid waste, the new wine is dried up, the oil languisheth. The vine is withered, and the fig-tree languisheth.  Howl, ye ministers of Jehovah, because the meat-offering and the drink-offering have been forbidden from the house of our God, for the day of Jehovah is near, and as a devastation from Shaddai doth it come (Joel 1:9-15);

the subject here treated of is the last time of the church, when there is no longer in it the good of love and the truth of faith, which is signified by “the day of Jehovah being near,” and “coming as devastation from Shaddai.”

[4] From this it is plain that by “the meat-offering and drink-offering which were cut off from the house of Jehovah,” by “the field which was laid waste,” by “the ground which mourneth,” by “the grain which was also laid waste,” by “the new wine which was dried up,” by “the oil which languisheth,” and by “the vine” and “the fig-tree,” are signified such things as belong to the church and heaven; but the internal sense teaches what these signify From this it is evident that by “the field” is signified the church as to the reception of truth (n. 3766, 4982, 7502, 7571, 9295); by “the land,” the church as to good (n. 9325); by “grain,” all the good of the church (n. 5295, 5410, 5959); by “new wine,” all the truth of the church (n. 3580); by “oil,” the good of love (n. 4582, 4638, 9780); by “vine,” the interior good of the spiritual church (n. 5113, 6376, 9277); and by “fig-tree” its exterior good (n. 217, 4231, 5113). From all this it is evident that “the meat-offering and the drink-offering” denote worship from the good of love and from the good of faith.

[5] In Malachi:--

The meat-offering I will not accept from your hands; for from the rising of the sun even to its going down, the name of Jehovah shall be great among the nations; and in every place incense is offered to My name, and a clean meat-offering (Mal.  1:10, 11).

That in this passage by a “meat-offering” is not meant a meat offering, nor by “incense” incense, is plain, for the subject treated of is the church among the nations (with whom however there was no meat-offering); for it is said, “from the rising of the sun to its going down the name of Jehovah shall be great among the nations, and in every place is a clean meat offering and incense” (that “incense” denotes adoration from the good of faith, (n. 9475).

[6] So in David:--

My prayers have been accepted as incense before Thee, the lifting up of my hands as the evening meat-offering (Ps.  141:2);

“the evening meat-offering” denotes the good of love in the external man.

[7] In Isaiah:--

Ye have become heated with gods under every green tree. Even to them best thou poured out a drink-offering, thou hast made a gift to go up, thou offerest a gift to the king in oil, and dost multiply thy spices, and dost abase thyself to hell (Isa. 57:5, 6, 9);

worship from evils and falsities which are from hell is the subject here treated of; in the internal sense “gods” denote falsities, for they who worshiped other gods did indeed call them by name, but still it was falsities from evils which they worshiped. That in the Word “strange gods” denote falsities, (n. 4402, 8941); also that a “green tree” denotes all the capability of the perception, knowledge, and confirmation of falsity, (n. 2722, 2972, 4552, 7692); and that “green” denotes sensitivity, (n. 7691). “To become heated” denotes the ardor of worship; for the fire from which the heating comes denotes love in both senses (n. 5215, 6832, 7575).  “To pour out a drink-offering” denotes worship from the falsities of evil; “to offer a gift to the king in oil” denotes to worship Satan from evils; “a gift in oil” is a meat-offering; “to multiply spices” is to multiply incense, by which are signified adorations (n. 9475); and therefore it is also said that he “abased himself to hell”

[8] From all this it can be seen that the meat-offering which was bread, and the drink-offering which was wine, signify such things as are of the church and heaven, namely, heavenly food and drink, like what is signified by the bread and wine in the Holy Supper, for the purpose above mentioned that heaven may conjoin itself with man by means of the Word, consequently the Lord through heaven by means of the Word as a medium.  As the Divine of the Word consists in such things, it nourishes not only human minds, but also angelic minds, and causes heaven and the world to be one.

[9] From all this it can also be seen that each and all of the things said and commanded in the Word concerning the meat-offering and the drink-offering, or concerning bread and wine, contain Divine arcana within them, as that the meat-offering was to be fine flour, on which was to be oil, and also frankincense, and that it was to be wholly salted, and that it was to be without leaven, or ferment; and that there was to be one rule for its composition when a lamb was sacrificed, another when a ram, another when a bullock, and also a different one in the sacrifices of guilt and sin from that used in the other sacrifices; so too with the rule for the wine in the drink-offering. Unless each detail had involved arcana of heaven, they would never have been commanded for application to the various acts of worship.

[10] But that these various things may be presented under one view, they may be presented in their order.  In the eucharistic sacrifices and burnt-offerings there was for every lamb a meat-offering of one tenth of an ephah of fine flour mingled with the fourth of a hin of oil; and wine for a drink-offering the fourth of a hin.  For every ram there was a meat-offering of two tenths of fine flour, and a third of a hin of oil; of wine for a drink-offering the third of a hin. For every bullock there was a meat-offering of three tenths of fine flour mingled with oil, the half of a hin; and of, wine for a drink-offering the half of a hin (Num. 15:4-12; 28:10-29; 29:3-37). The reason why for a lamb there was a different proportion of the quantity of fine flour, oil, and wine, than for a ram and a bullock, was that a “lamb” signified the inmost good of innocence, a “ram” the middle good of innocence, and a “bullock” the ultimate or external good of innocence; for there are three heavens, the inmost, the middle, and the ultimate, from which there are also three degrees of the good of innocence.  Its increase from first to last is signified by the increasing proportion of fine flour, oil, and wine.  Be it known that the good of innocence is the very soul of heaven, because this good is alone receptive of love, charity, and faith, which make the heavens. That a “lamb” denotes the inmost good of innocence, (n. 3994, 10132); and a “ram,” the middle or interior good of innocence, (n. 10042); and a “bullock,” the ultimate or external good of innocence, (n. 9391, 9990).

[11] But in the sacrifices for confession there was a meat-offering of unleavened cakes mixed with oil, of unleavened wafers anointed with oil, of fine flour sodden for the cakes mixed with oil; besides fermented cakes of bread (Lev. 7:11, 12); and in the sacrifices of guilt and sin there was a meat-offering of the tenth of an ephah of fine flour, but no oil and frankincense upon it (Lev. 5:11). That no oil and frankincense were to be put upon the meat-offering of the sacrifice of sin and guilt, was because by “oil” is signified the good of love, and by “frankincense” the truth of this good, and by the sacrifices of sin and guilt is signified purification and expiation from evils and the derivative falsities, which on this a-count were not to be mingled with good and the derivative truth

[12] Further, in respect to the meat-offering of Aaron and of his sons on the day in which they were anointed (Leviticus 6:13-15); and the meat-offering of the firstfruits of the harvest (Lev. 2:14, 15; 23:10, 12, 13, 17); the meat-offering of the Nazirite (Num. 6:1-27); the meat-offering of jealousy (Num. 5:1-31); the meat-offering of one who was cleansed from leprosy (Lev. 14:1-57); the meat-offering baked in an oven; and the meat-offering of the frying pan and the baking pan (Lev.  2:3-7).  That there was to be no ferment in the meat-offering, nor any honey; and that the meat-offering was to be salted, may be seen in (Leviticus 2:10-12).  The reason why there was to be no ferment and no honey in the meat-offering was because in the spiritual sense “ferment” denotes falsity from evil, and “honey” external delight thus commingled with the delight of the love of the world, by means of which also heavenly goods and truths ferment and thus are dispersed; and the reason why it was to be wholly salted was because “salt” signified truth longing for good, thus conjoining both. That “ferment” denotes falsity from evil, (n. 2342, 7906, 8051, 9992); also that “honey” denotes external delight, thus the delight of love in both senses, (n. 5620); and that “salt” denotes truth longing for good, (n. 9207).

AC 10138. For the first lamb.  That this signifies these things in the internal man, is evident from the signification of “the first lamb,” or that which was offered as a burnt-offering in the morning, as being the good of innocence in the internal man (n. 10134).

AC 10139. And the second lamb thou shalt offer between the evenings. That this signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the external man, is evident from what was unfolded above (n. 10135), where are like words.

AC 10140. According to the meat-offering of the morning, and according to the drink-offering thereof, thou shalt do thereto. That this signifies spiritual good from celestial, and the truth thereof, sufficient for conjunction, is evident from the signification of “the morning meat-offering,” or the meat-offering for the second lamb, as being spiritual good from celestial, and the truth thereof, sufficient for conjunction (n. 10136, 10137).

AC 10141. For an odor of rest.  That this signifies perceptivity of peace, is evident from the signification of “an odor of rest,” as being perceptivity of peace (n. 10054).

AC 10142. A fire-offering to Jehovah.  That this signifies from the Lord’s Divine love, is evident from what was said and shown also above (n. 10055).

AC 10143. A continual burnt-offering.  That this signifies all Divine worship in general, is evident from the signification of a “burnt-offering,” as being Divine worship; and from the signification of “continual,” as being all, and in all (n. 10133). Hence by the “continual burnt offering” is signified all Divine worship in general, and when the lamb is meant from which is the burnt-offering, by which is signified the good of innocence, there is also signified in all worship. For all worship which is truly such must be from the truths of faith and the goods of love; and in all the good of love, and hence in all the truth of faith, there must be the good of innocence (n. 10133); thus by the “continual burnt-offering” is also signified in all worship.

[2] That a “burnt-offering” denotes Divine worship is because burnt-offerings and sacrifices were the chief things of representative worship with the Israelitish and Jewish nation, and all things relate to their chief, and are named from it. That the chief thing of worship with that nation consisted in sacrifices and burnt-offerings, and that consequently by these is signified everything of worship in general, (n. 922, 1343, 2180, 6905, 8680, 8936, 10042).

[3] But what the Divine worship is which is signified by sacrifices and burnt-offerings shall be briefly told.  By the sacrifices and burnt-offerings was specifically signified purification from evils and falsities, and the implantation then of good and truth, and the conjunction of both, thus regeneration (n. 10022, 10053, 10057).  The man who is in these is in genuine worship, for purification from evils and falsities consists in desisting from them, and in shunning and turning away from them; and the implantation of good and of truth consists in thinking and willing what is good and what is true, and in speaking and doing them; and the conjunction of both consists in living from them; for when good and truth have been conjoined with a man, he then has a new will and a new understanding, consequently a new life. When a man is of this character, there is Divine worship in every work he does, for he then looks to the Divine in everything; he venerates it, and he loves it; consequently he worships it.

[4] That this is genuine Divine worship is unknown to those who make worship consist in adoration and prayers, thus in such things as are of the mouth and thought, and not in such as are of work from the good of love and the good of faith; when yet the Lord regards nothing else in the man who is in adoration and in prayers than his heart, that is, his interiors, such as they are in respect to love and the consequent faith.  If therefore these interiors of man are not inwardly in adoration and prayers, there is no soul and life in them, but only an external such as is that of flatterers and pretenders, and that these are not pleasing to a wise man in the world is well known.

[5] In a word, to do according to the precepts of the Lord is truly to worship Him, nay, it is truly love and truly faith, as also can be seen by everyone who considers the matter; for nothing is more pleasing to one who loves anyone, and who believes anyone, than to will and do what the other wills and thinks, for it is his sole desire to know his will and thought, thus his good pleasure.  It is otherwise with one who does not love and believe.  Such also is the case with love to God, as also the Lord teaches in John:--

He that hath My commandments, and doeth them, he it is who loveth Me; but he that loveth Me not, keepeth not My words (John 14:21, 24)

If ye keep My commandments, ye shall abide in My love; this is My commandment, that ye love one another (John 15:10, 12).

[6] That external worship without this internal is not worship, is also signified by what is said of burnt-offerings and sacrifices in these passages:--

I spake not unto your fathers concerning burnt-offerings and sacrifices; but this word I commanded them, saying, Obey ye My voice, and I will be to you a God (Jer. 7:21-23).

I desire mercy, and not sacrifice, and the knowledges of God more than burnt-offering (Hos. 6:6).

Shall I come before Jehovah with burnt-offerings?  Will Jehovah be pleased with thousands of rams? He hath showed thee what is good, and what doth Jehovah require of thee, but to do judgment, and to love mercy, and to humble thyself in walking with thy God? (Micah 6:6-8).

Hath Jehovah pleasure in burnt-offering and sacrifices?  Behold, to comply is better than sacrifice, and obedience than the fat of rams (1 Sam. 15:22).

That the veriest worship of the Lord consists in a life of charity, and not in a life of piety without this, (n. 8252-8257).

AC 10144. To your generations. That this signifies perpetually in the church, is evident from the signification of “ generations,” when said of the sons of Israel, as being succession in the church; for by the “ sons of Israel” is signified the church, and by “generations” the succession in it.  By “generations” are also signified spiritual generations, which are those of faith and love, thus which are of the church; and by “to generations” is also signified what is perpetual, thus likewise what is successive. That by the“sons of Israel” is signified the church, (n. 9340); also that by “generations” are signified things that belong to faith and love, (n. 2020, 2584, 6239); and what is perpetual and eternal, (n. 9789); thus what is successive, (n. 9845).

AC 10145. At the door of the Tent of meeting. That this signifies the conjunction of good and truth, is evident from the signification of “the door of the Tent,” as being the conjunction of good and truth (n. 10001, 10025).

AC 10146. Before Jehovah. That this signifies from the Lord, evident from the fact that “Jehovah” in the Word denotes the Lord (n. 9373); that “before Jehovah” denotes from the Lord, is because “before” signifies presence, and the presence of the Lord exists in proportion to the reception of the good which is of love and of the truth which is of faith from Him; hence it is that “before the Lord” denotes from the Lord.  The Lord is indeed present with every man, but He is present with the good in one way, and with the evil in another; with the good He is present in every particular they think from the truths of faith, and which they will from the good of love; and He is so present that He Himself is faith, and He Himself is love with them; consequently He is as if dwelling in them, according to the words of the Lord Himself in John:--

The Spirit of truth shall abide with you, and shall be in you, and ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments, and doeth them, he it is that loveth Me; and We will come unto him, and make Our abode with him (John 14:17, 18, 20, 21, 23).

[2] But with the evil the Lord is not present in every particular, because they have no faith or charity; but He is present in general, by which presence they have the faculty of thinking and willing, and also of receiving faith and charity; but only in so far as they desist from evils.  In so far as they do not desist from evils He appears absent; and the degrees of His absence are according to the absence of the truth and good of faith and of love.  Thus they who are in heaven are in the presence of the Lord, but they who are in hell are in His absence.

[3] Nevertheless the fact is that the Lord is not absent from man, but man is absent from the Lord, for the man who is in evils looks backward from Him; and then the things which are before his eyes are present with him according to their affinities with the evils in which he is; for in the other life there is no space, but only the appearance of space according to the affinities of the thoughts and affections.  This closely resembles the presence of the sun of this world in respect to its light and heat; the sun is equally present at all times; but when the earth turns itself from the sun, the light perishes, and shade comes on; first the shade of evening, and then the shade of night.  And when the earth does not look directly to the sun, but obliquely, as in the time of winter, the heat perishes, and cold comes on, in consequence of which all things of the earth become torpid and die.  This is also called the absence of the sun, when nevertheless it is the absence of the earth from the sun--not as to space, but as to the state of light and heat. This is said for the sake of illustration.

AC 10147. Where I will meet with you, to speak unto thee there. That this signifies His presence and influx, is evident from the signification of “meeting to speak,” as being presence and influx; for “meeting” denotes presence; and “speaking,” when said of Jehovah, that is, the Lord, denotes influx. That “speaking” denotes influx, (n. 2951, 5481, 5797, 7270). What the presence of the Lord is, (n. 10146); and what His influx is, (n. 9223, 9276, 9682).

AC 10148. And there I will meet with the sons of Israel.  That this signifies the presence of the Lord in the church, is evident from the signification of “meeting,” as being presence (n. 10147); and from the representation of the sons of Israel, as being the church (n. 9340).

AC 10149. And it shall be sanctified in My glory.  That this signifies receptivity of Divine truth from the Lord, is evident from the signification of “to be sanctified,” as being receptivity of the Divine from the Lord; and from the signification of “glory,” as being Divine truth (n. 4809, 5922, 8427, 9429).  That “to be sanctified” denotes the receptivity of the Divine from the Lord, is because the Lord alone is holy, and consequently everything holy is from Him (n. 9229), and because the Divine truth proceeding from Him is what is meant in the Word by “holy” (n. 9818); but here, where the subject treated of is the sons of Israel, their burnt-offerings and sacrifices, the Tent of meeting, and the altar, by “holy,” and by “being sanctified,” is signified what is representative thereof; for the reason that with the Israelitish and Jewish nation all things were representative of the interior things of the church, which belong to faith and love from the Lord to the Lord.

[2] For the church instituted with that nation was a representative church; consequently all external things signified and represented such things as the internal senses teaches, and were therefore called “holy,” as the altar, the fire upon it, the burnt-offering, the fat, the blood, the Tent of meeting, the table there on which were the breads of faces, the table of incense, the lampstand, and all their vessels, especially the ark in which was the Testimony; besides the breads, cakes, wafers, which were called the meat-offering, the oil, the frankincense; also the garments of Aaron, as the ephod, robe, tunic, miter, especially the breastplate; and Aaron himself was likewise called “holy,” as also were the sons of Israel.  But all these things were holy merely because they represented and thus signified holy things, that is, Divine things from the Lord, for these alone are holy.

[3] They who are in external things without internal believe that after consecration such things were holy, not representatively, but essentially; but they are quite mistaken.  If they worship these things as being essentially holy, they worship earthly things, nor are they very far from those who worship stones and wood, as idolaters do.  But those who worship the things that are represented or signified, which are holy and Divine, are in genuine worship, for to them the external things are merely mediate causes leading them to think and to will such things as are the essentials of the church, which as said above are things that belong to faith and love from the Lord to the Lord.

[4] The same is true at this day in regard to the Holy Supper; those who when they attend it do not think from faith about the Lord, His love toward the human race, and a renewal of life according to His precepts, worship only the bread and wine there, and not the Lord, and believe these external things to be holy, although they are not holy in themselves, but only from what they signify.  For the “bread” in the Supper signifies the Lord as to the good of love, and the “wine” the Lord as to the truth of faith, and at the same time their receptivity by man, these two things being the very essentials of the church, thus the very essentials of worship (n. 4211, 4217, 4735, 6135, 6789, 7850, 8682, 9003, 9127, 10040).  From all this it can now be seen what is signified in the Word by “holy,” and by being “made holy.”

AC 10150. And I will sanctify the Tent of meeting.  That this signifies the receptivity of the Lord in the lower heavens, is evident from the signification of “sanctifying,” as being receptivity of the Divine of the Lord (n. 10149); and from the signification of “the Tent of meeting,” as being the heavens (n. 3478, 9457, 9481, 9485, 9963); that the lower heavens are signified is because by “the altar” are signified the higher heavens (n. 10151).  What is meant by the lower and the higher heavens shall here he briefly told.  The heavens are distinguished into two kingdoms, the celestial and the spiritual; the celestial kingdom makes the higher heavens, and the spiritual kingdom the lower heavens; the essential good of the celestial kingdom is the good of love to the Lord and the good of mutual love; but the essential good of the spiritual kingdom is the good of charity toward the neighbor and the good of faith. These kingdoms differ as do the understanding and the will with a regenerate man, in general as do good and truth; but what is the nature of this difference can be seen from what was shown about these two kingdoms in the places cited in (n. 9277); also in (n. 9543, 9688, 9992, 10005, 10068). Moreover the will is the inmost of man, for it is the man himself; but the understanding is adjacent and subservient, thus is exterior.  That which is interior is also called higher, and that which is exterior is also called lower. That the celestial kingdom corresponds to the will, and the spiritual kingdom to the understanding, in a regenerate man, (n. 9835). From all this it is evident what is meant by the lower heavens, and what by the higher heavens.

AC 10151. And the altar. That this signifies receptivity of the Divine from the Lord in the higher heavens, is evident from the signification of “sanctifying,” as being receptivity of the Divine from the Lord (n. 10149); and from the signification of “the altar,” as being a representative of the Lord as to Divine good (n. 9964), here as to the Divine good proceeding from Him in the heavens where it is received, thus in the higher heavens, for there the Lord is received as to Divine good; but in the lower heavens the Lord is received as to Divine truth (n. 10150).

[2] Be it known that whatever represented the Lord Himself also represented heaven, for the Divine that proceeds from the Lord, when received by the angels, makes heaven. Thus in respect to what is their own the angels themselves do not make heaven; but in respect to the Divine which they receive from the Lord. That this is so can be seen from the fact that each one of them there acknowledges, believes, and also perceives, that there is nothing of good from himself, but only from the Lord; and that whatever is from himself is not good; thus wholly according to the doctrine of the church, that all good comes from above. As this is so, it follows that it is the Divine of the Lord which makes the heavenly life with them, consequently heaven. From this it can be seen how it is to be understood that the Lord is the all in all of heaven; also that the Lord dwells there in His own; and likewise that by an “angel” in the Word is signified something of the Lord.

[3] So it is with the church. In respect to what is their own the men of the church do not make the church, but in respect to what is Divine which they receive from the Lord; for everyone in the church who does not acknowledge and believe that all the good of love and the truth of faith are from God, is not of the church; for he wishes to love God from himself, and to believe in God from himself, which however no one can do.  From this also it is evident that the Divine of the Lord makes the church, as it makes heaven.  Moreover the church is the Lord‘s heaven on earth; consequently the Lord is also the all in all in the church, as He is in heaven, and there dwells in His own with men, as He does with the angels in heaven.  Moreover after their life in the world, the men of the church who in this way receive what is Divine of the Lord in love and faith, become angels of heaven; and no others.

[4] That the Divine of the Lord makes His kingdom with man, that is, heaven and the church with him, the Lord also teaches in John:--

The Spirit of truth shall abide with you, and shall be in you, and ye shall know that I am in My Father, and ye in Me, and I in you (John 14:17, 20).

The “Spirit of truth” denotes the Divine truth that proceeds from the Lord, of which it is said that it “shall abide in you;” and afterward that “He is in the Father, and they in Him, and He in them,” whereby is signified that they would be in what is Divine of the Lord, and that what is Divine of the Lord should be in them.  That the Divine Human is that which is there meant is plain.  And again in the same:--

Abide in Me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me; He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:4, 5).

AC 10152. And Aaron and his sons will I sanctify, to minister to Me in the priest’s office. That this signifies a representative of the Lord in both heavens in respect to the work of salvation, is evident from the representation of Aaron, as being the Lord as to celestial good (n. 9806, 9946, 10068); and from the representation of the sons of Aaron, as being the Lord as to spiritual good (n. 10017, 10068); thus in both heavens, as well the higher as the lower, for whether you say celestial good, or the celestial kingdom, or the higher heavens, it is the same.  Concerning the higher and the lower heavens, (n. 10150, 10151). And from the representation of the priest‘s office, as being the Lord’s work of salvation (n. 9809, 10017).  From this it is evident that by “sanctifying Aaron and his sons to minister to Jehovah in the priest‘s office” is signified a representative of the Lord in both heavens in respect to the work of salvation.

[2] Something may here be said about the Lord’s work of salvation. It is known in the church that the Lord is the Saviour and the Redeemer of the human race, but it is known to few how this is to be understood. They who are in the externals of the church believe that the Lord redeemed the world, that is, the human race, by His own blood, by which they mean the passion of the cross; but they who are in the internals of the church know that no one is saved by the Lord‘s blood, but by a life according to the precepts of faith and charity from the Lord’s Word. They who are in the inmosts of the church understand by the Lord‘s blood the Divine truth proceeding from Him, and by the passion of the cross they understand the last of the Lord’s temptation, by which He completely subjugated the hells and at the same time glorified His Human, that is, made it Divine; and that thereby He redeemed and saved all who suffer themselves to be regenerated by a life according to the precepts of faith and of charity from His Word. Moreover by “the Lord‘s blood” in the internal sense, according to which the angels in the heavens perceive the Word, is meant the Divine truth preceding from the Lord (n. 4735, 5476, 6978, 7317, 7326, 7850, 9127, 9393, 10026, 10033).

[3] But no one can know how man was saved and redeemed by the Divine through the subjection of the hells and the glorification of His Human, unless he knows that there are with every man angels from heaven and spirits from hell, and that unless these are constantly present with man, be cannot think anything, or will anything; and thus that in respect to his interiors man is either under the dominion of spirits who are from hell, or else is under the dominion of angels who are from heaven.  When this is first known, it can then be known that unless the Lord had wholly subjugated the hells, and reduced all things both there and in the heavens into order, no one could have been saved; nor likewise unless the Lord had made His Human Divine, and had thereby acquired for Himself to eternity Divine power over the hells and over the heavens.  For neither the hells nor the heavens can be kept in order without Divine power, because the power by which anything comes forth must be perpetual for it to subsist, for subsistence is a perpetual coming-forth.

[4] The Divine Itself which is called “the Father,” without the Divine Human which is called “the Son,” could not effect this, because the Divine Itself without the Divine Human cannot reach man, nor even an angel, when the human race has altogether removed itself from the Divine. This came to pass in the end of the times, when there was no longer any faith or any charity; and therefore the Lord then came into the world and restored all things, and this by virtue of His Human; and thus saved and redeemed man through faith and love to the Lord from the Lord; for such the Lord can withhold from the hells and from eternal damnation, but not those who reject faith and love from Him to Him, for these reject salvation and redemption.

[5] That the Divine Itself does this by means of the Divine Human is evident from many passages in the Word, as from those in which the Divine Human, which is the Son of God, is called the right hand and arm of Jehovah; and in which it is said that the Lord has all power in the heavens and on earth. That the Lord is called the “right hand and arm of Jehovah,” (n. 10019); and that He has all power in the heavens and on earth, (n. 10089). That by virtue of the Divine Human the Lord subjugated the hells, and reduced all things therein and in the heavens into order, and at the same time glorified His Human, that is, made it Divine, (n. 9528, 9715, 9809, 9937, 10019); and that the Divine Itself, which is called “the Father,” effected this by means of the Divine Human, is evident in John:--

In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him, and without Him was not anything made that was made; and the Word was made flesh, and dwelt among us (John 1:1-3, 14);

it is evident that the Lord as to the Divine Human is He who is here called “the Word,” for it is said, “the Word was made flesh.” And again:--

No one hath seen God at any time, the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).

Ye have neither heard the voice of the Father at any time, nor seen His shape (John 5:37).

I am the way, the truth, and the life; no one cometh unto the Father, but by Me. Henceforth ye have known the Father, and have seen Him. He that seeth Me seeth the Father (John 14:6, 7, 9).

No one knoweth the Father save the Son, and he to whom the Son shall will to reveal Him (Matt. 11:27).

From all this it can now be seen what the work of salvation and of redemption is, and that it is effected by virtue of the Lord’s Divine Human.

AC 10153. And I will dwell in the midst of the sons of Israel. That this signifies the presence of the Lord, and His influx, through good in heaven and in the church, is evident from the signification of “dwelling,” when said of the Lord, as being to be present and to flow in; that this is through the Divine good is because “to dwell” is predicated of good (n. 2268, 2451, 2712, 3613, 8269, 8309), wherefore also it is said, “in the midst,” because by “the midst” is signified the inmost, and the inmost is good. That this is signified by “the midst,” (n. 2940, 5897, 6084, 6103).  And from the representation of the sons of Israel, as being the church (n. 9340).

[2] That by “dwelling in the midst,” when said of the Lord, is signified His presence and influx through Divine good, is because the Lord flows in and is present with a man in the man‘s good which he receives from the Lord; for good makes the man himself because everyone is such as is his good.  By good is meant love, for everything that is loved is called good.  Everyone who spies out another knows that the love or good makes the man, for when he has spied him out he leads him by his love wherever he wishes, in so much that while he is kept in his love, he is no longer his own master, and then all reasons that are contrary to his love are of no avail, whereas those which agree with the love are of all avail.

[3] That this is the case is also very evident in the other life.  There all spirits are known by their loves, and when they are kept in them, they cannot do anything contrary to them, for to act contrary to them is to act contrary to themselves.  They are therefore the forms of their loves; they who are in the heavens are forms of charity and of heavenly love, of such beauty as cannot be described; but they who are in the hells are forms of their loves, which are those of self and of the world, consequently they are also forms of hatred and revenge, thus are such monsters as cannot be described.

[4] As therefore the whole man is such as is his love, it is evident that the Lord cannot be present with a man who is in an evil love, but only with a man who is in a good love, thus in his good.  It is believed that the Lord is present in the truth which is called the truth of faith, but He is not present in truth without good.  But where good is, there the Lord is present in the truth through the good, and He is present in the truth in so far as it leads to good, and as it proceeds from good.  Truth without good cannot be said to be within a man, it being merely in his memory as so much memory-knowledge, which does not enter the man and form him until it becomes of the life; and it becomes of the life when he loves it, and from love lives according to it.  When this is the case, then the Lord dwells with him, as He Himself also teaches in John:--

He that hath My commandments, and doeth them, he it is that loveth Me, and I will love him, and will manifest Myself to him, and My Father will love him, and We will come unto him, and make Our abode with him (John 14:21, 23);

“to manifest Himself” denotes to enlighten in the truths of faith from the Word; “to come unto him” denotes to be present; and “to make abode with him” denotes to dwell in his good.

AC 10154. And I will be to them for God. That this signifies the presence of the Lord and His influx into the truth in the church, is evident from the signification of “to be for God,” as being the presence of the Lord and His influx into truth. It is into truth, because in the Word of the Old Testament the Lord is called “God” where truth is treated of, and “Jehovah” where good is treated of. From this also it is that angels are called “gods” by virtue of their reception of Divine truth from the Lord. From this also it is that in the original tongue God is called “Elohim” in the plural, for truths are many, but good is one (Matt. 19:16, 17). That the Lord is called “God” where truth is treated of, and “Jehovah” where good is treated of, (n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); also that the angels are called “gods” from the reception of Divine truth from the Lord, (n. 4295, 4402, 7268, 7873, 8192, 8302, 8867, 8941); and that the Lord is “Jehovah” in the Word, (n. 9373). That the Lord is called “the Father from eternity,” and also “God,” is manifest in Isaiah:--

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder, and His name is called God, Hero, Father of Eternity, Prince of Peace (Isa. 9:5).

A virgin shall conceive and bear a son, and His name shall be called Immanuel, which is, God with us (Isa. 7:14; Matt. 1:23).

That by “I will be to them for God” is here signified the presence and influx of the Lord into truth, is evident also from the fact that by “I will dwell in the midst of the sons of Israel” is signified the presence of the Lord and His influx through good. For in the Word where good is treated of, truth also is treated of, on account of the heavenly marriage, which is that of good and truth, in every detail of the Word (n. 9263, 9314).

AC 10155. And they shall know that I am Jehovah their God. That this signifies the perceptivity that from the Lord is all good and all truth, is evident from the signification of “knowing,” as being to understand, believe, and perceive; that it denotes to perceive that from the Lord is all good and all truth, is because it is said “Jehovah God,” and the Lord is called “Jehovah” from good, and “God” from truth (n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167). That “to know” denotes to understand, believe, and perceive, is because it is said both of man’s understanding, and of his will. When said of the understanding only, it denotes to understand; when of the understanding and at the same time of the will‘ it denotes to believe; and when of the will only, it denotes to perceive.  With those therefore who are merely in the memory-knowledge of a subject, and from this are in thought about it, “to know’ denotes to understand; but with those who are in faith, ”to know“ denotes to believe; and with those who are in love, ”to know“ denotes to perceive.

[2] But when ”to know“ is conjoined with ”to understand,“ ”to see,“ or ”to believe,“ then ”to know“ denotes to perceive, because understanding, seeing, and believing bear relation to the understanding, consequently to truth, while ”to perceive“ bears relation to the will, consequently to good, as in these passages:--

Peter said, We have believed and have known that Thou art the Christ, the Son of the living God (John 6:69).

Jesus said, Believe the works, that ye may know and believe that the Father is in Me, and I In the Father (John 10:38).

Jesus said, If ye had known Me, ye would have known My Father also; and from henceforth ye have known Him and have seen Him (John 14:7).

The Spirit of truth shall be sent, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for Be abideth with you, and shall be in you (John 14:16, 17).

Jesus spake in parables, that seeing they may see, and not know (Mark 4:11, 12).

That ye may know and see that it is an evil thing and a bitter, to forsake Jehovah thy God (Jer. 2:19).

Let him that glorieth glory in this, to understand and know Me, that I am Jehovah (Jer. 9:24).

I will betroth thee to Me in faith; and thou shalt know Jehovah (Hos. 2:20).

[3] In these passages ”to know“ denotes to perceive, and to perceive is from good; whereas ”to understand“ and ”to see“ are from truth; for they who are in good or in love perceive within themselves that a thing is so; but they who are in truth or in faith, see within themselves.  Therefore they who are in the Lord‘s celestial kingdom have perception that a thing is so; but they who are in the Lord’s spiritual kingdom have faith that it is so (n. 9277, 9992, 9995, 10105); and as to what perception is, (n. 125, 371, 483, 495, 503, 521, 536, 597, 607, 1121, 1384, 1387, 1398, 1442, 1919, 2144, 2515, 2831, 3528, 5121, 5145, 5227, 7680, 7977, 8780).

[4] As in the proper sense ”to know“ signifies to perceive from good, therefore it is also said, ”it is known from the heart“ (Deut.  8:5); for ”from the heart“ denotes from the good of love (n. 3883-3896, 7542, 9050, 9300, 9495); and therefore doing good is called ”knowing Jehovah“ (Jer. 22:16). From this it is evident that by ”they shall know that I am Jehovah their God,“ is signified the perceptivity that all good and truth are from the Lord.

AC 10156. Who have brought them out from the land of Egypt. That this signifies salvation from hell by the Lord, is evident from the signification of ”being brought out from the land of Egypt,“ as being to be liberated from hell (n. 8866, 9197), thus to be saved. That by ”the land of Egypt“ is signified hell, is because by that land in the genuine sense is signified the natural and its memory-knowledge; and to be brought forth from the natural man and its memory-knowledge, and to be raised into the spiritual man and its intelligence and wisdom, is also to be brought forth from hell.  For man is born natural, but becomes spiritual through regeneration; and if he does not become spiritual, he is in hell; for the memory-knowledge of the natural man, that is, of a man not regenerated, is in the light of the world; but the intelligence of the spiritual man, that is, of the regenerate man, is in the light of heaven. And so long as a man is only in the light of the world, he is in hell; but when he is at the same time in the light of heaven, he is in heaven.

[2] Moreover those who are solely in natural memory-knowledge, and consequently in no other light than the light of the world, cannot possibly believe the things which are of heaven; and even if they wish to enter into them by means of their own light, which is called natural light, they meet as it were a thick darkness, which blinds them and makes what is heavenly appear as nothing; for that which appears in the mind like thick darkness is tantamount to nothing.  Hence it is that the merely natural man, no matter how much he believes himself to surpass others in light, at heart denies Divine and heavenly things; which also is the reason why so many of the learned reduce themselves by their knowledges to such insanity; for many of them deny the things that belong to the faith of the church and of heaven more than the simple do.  It is otherwise with those who suffer themselves to be raised by the Lord into the light of heaven; for these are first raised above the memory-knowledges that belong to the natural man; and then from the light of heaven they see the things which are in their natural man and are called memory-knowledges, and well discriminate among them, adopting those they comprehend and which are congruent, and rejecting or laying aside those they do not comprehend and which are incongruent.  In a word, the case herein is this.

[3] So long as a man is merely natural, so long his interiors, which see from the light of heaven, are closed; and the exteriors, which see from the light of the world, are open; and then the man looks downward, that is, into the world and to himself, for all the things that belong to his will and thought converge thither; and wherever the man looks, there his heart turns, that is, his will and his love.  But when a man becomes spiritual, then his interiors, which see from the light of heaven, are opened, and then the man looks upward, which is effected by means of an uplifting by the Lord; thus he looks into heaven and to the Lord.  Thither also are raised all things that belong to his will and his thought; thus his heart, that is, his love.

[4] For man has been so created that in respect to his internal he is formed according to the image of heaven, and in respect to his external according to the image of the world (n. 6057, 9279), to the end that heaven and the world may be conjoined in man, and that thus through man the Lord can inflow out of heaven into the world, and can direct the world; in particular with each one, and in general with all; and thus can conjoin the two, and thereby cause that in the world also there may be an image of heaven.  But when a man cares solely for the world, heaven is closed with him; whereas when he suffers himself to be raised by the Lord, then heaven is opened with him, and the world is subjected to him.  And when this is the case, hell is separated and removed from him; and then for the first time the man knows what good is and what evil is; but not before.  This is what is called ”the image of God“ with man (Gen. 1:27, 28).

[5] These things have been said that it may be known what the spiritual man is, and what the natural man, and that unless the merely natural man is made spiritual by the Lord, he is hell; consequently that it may be known why by ”Egypt“ is signified hell, seeing that by it is also signified the natural and its memory-knowledge. That memory-knowledge is signified by ”Egypt,“ (n. 9340); and that from this it signifies the natural, (n. 9391); and also hell, (n. 8866, 9197).

AC 10157. That I may dwell in the midst of them. That this signifies the Divine of the Lord, that it is the all in all of heaven and the church, is evident from the signification of ”dwelling in the midst of the sons of Israel,“ when said of Jehovah, as being the presence of the Lord, and His influx through good in heaven and in the church (n. 10153); and as His presence is there, His Divine is likewise the all in all there, for the Lord is not present with the angels of heaven, and with the men of the church, in their own; but in His own with them, thus in what is Divine, according to what was shown above (n. 10151). And when the Lord is present in His own Divine in the heavens and in the church, He is likewise all in all there; hence He is heaven itself; and hence also it is that the whole heaven hears relation to the Lord, in respect to His Divine Human; and that heaven in the complex is a man, which is called the Grand Man (n. 9276, 10030); and hence also it is that by ”man“ in the Word is signified the church, and likewise heaven (n. 478, 768, 3636); and that those who are in heaven, and truly in the church, are said to be ”in the Lord“ (n. 3637, 3638) when they are in the good of love and in the truth of faith to Him from Him.

AC 10158. I am Jehovah their God.  That this signifies from which are all the good of love and the truth of faith, is evident from the fact that ”Jehovah“ denotes the Divine being, and the Divine being is the Divine love, thus Divine good; and that ”God“ denotes the Divine coming-forth, and the Divine coming-forth is the Divine of faith, thus Divine truth.  For all truth comes forth from good, truth being the form of good.  From all this it is evident that when the Lord is called ”Jehovah God,“ there is meant all the good of love and the truth of faith; and when Jehovah God is said to be ”in the midst of the sons of Israel,“ there is meant the perceptivity that from the Lord is all the good which is of love, and the truth which is of faith (n. 10155).

CONTINUATION ABOUT THE SECOND EARTH IN THE STARRY HEAVEN

AC 10159. As I have spoken with the spirits of that earth about the invisible and visible God, I may mention that almost all in the universe worship God under a visible form, and in fact in their idea under the human form, and that this is implanted in them.  It is by virtue of influx from heaven that it is implanted in them, for wonderful to say the angels who are raised up in the sphere of the third heaven, come into a plain perception about this subject.  The reason is that all in that heaven are in the love of the Lord, and from this are as it were in the Lord, and because all perception, such as belongs to the angels there, is from the order and influx of heaven; for heaven in its whole complex bears relation to a man, as can be seen from what has been shown about heaven as the Grand Man, at the end of many chapters (n. 10030). That heaven in its whole complex bears relation to a man, is from the Divine Human of the Lord; for from this the Lord flows into heaven, makes it, and forms it according to His own likeness.  But this secret can with difficulty be comprehended by those who through their own intelligence have extirpated in themselves this implanted idea.

AC 10160. The question was asked, whether in their earth they live under the commands of chiefs or kings; to which they replied that they do not know what commands are, and that they live under themselves, distinguished into nations, families, and households.  It was further asked whether in this way they are safe.  They said that they are safe, because one family never envies another, nor wishes to take away anything from it.  They were indignant at being asked such questions; as though it involved a charge of hostility, and of some need of protection against robbers.  ”What more do men need,“ said they, ”than to have food and clothing, and thus to dwell content and quiet under themselves?“

[2] It was perceived from the most ancient people who were from our earth that they had so lived in their time, and that they then knew not what it was to exercise command over others from the love of self, and from the love of the world to heap up wealth beyond what is necessary; and that they then had inward peace, and at the same time outward peace, and from this heaven among men.  Those times were therefore called by ancient writers the Golden Age, and they were described by saying that the people did what was just and right from the law written on their hearts.

[3] The state of life of those times is described in the Word by ”dwelling under themselves safely and alone without gates and bars“ (Ezek. 38:11).  And as their habitations were tents, therefore in memory of this a tent was erected which was for a house of God, and afterward the feast of tents was instituted, in which they were glad from the heart.  And as they who lived in this way were free from the insane love of exercising command for the sake of themselves, and of gaining the world for the sake of the world, therefore heaven then let itself down to them, and the Lord was seen by many in a human form.

AC 10161. Being questioned about their earth, they said that they have meadows, beds of flowers, groves full of fruit trees; lakes in which there are fish; birds of a sky-blue color with golden feathers; and animals larger and smaller.  Among the smaller animals they mentioned some which have a humped back, like that of camels on our earth.  Nevertheless they do not feed on their flesh, but only on the flesh of fishes, and also on the fruits of trees, and on vegetables.  They said further that they do not dwell in built houses, but in groves, in which amid the foliage they make for themselves roofs as a protection against rain and the heat of the sun.

AC 10162. Being asked about their sun, which is seen as a star from our earth, they said that it is of a fiery color, in appearance no larger than a man‘s head.  I was told by angels that the star which is their sun is among the lesser stars, not far from the celestial equator.

AC 10163. Spirits were seen like what they had been when they were men on their earth.  Their faces are not unlike the faces of the men of our earth, except that their eyes are small, and also their noses.  As this appeared to me somewhat of a deformity, they said that to them small eyes and noses are beautiful. A woman was seen clad in a mantle on which were roses of various colors.  When I asked how they procure their garments on that earth, they replied that they gather from plants such things as they can entwine into threads, and that after laying the threads straight they place them together in double and triple rows, and moisten them with a glutinous fluid, and in this way they induce a consistency, and afterward color this fabric with the juices of plants.

AC 10164. It was also shown how they make the threads.  The women sit half reclining on a seat, and twist them with their toes, and when they are twisted they draw them toward them, and work them with their hands.

AC 10165. They also said that on that earth a husband has one wife, and no more; and that they procreate children there to the number of from ten to fifteen.  They added that harlots are also found there, but that after the life of the body, when they become spirits, these are sorceresses and are cast into hell.

AC 10166. Of the third earth in the starry heaven mention will be made at the end of the following chapter.


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