Secrets of Heaven · Volume 9 · §§ 7907–7986

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

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

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

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

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

7912. And Moses called all the elders of Israel. That this signifies the enlightenment of the understanding of those who are of the spiritual church by the influx and presence of truth Divine, is evident from the signification of “calling,” when said of truth Divine, as being influx and presence (see n. 6177, 6840, 7390, 7451, 7721); from the representation of Moses, as being the law Divine, thus the Word and truth Divine (see the preface to Genesis 18, also n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382); from the signification of “elders,” as being the chief things of wisdom and intelligence which are in agreement with truth and good (n. 6524, 6525, 6890), “to call” which, or to present them to view, denotes to enlighten the understanding; and from the representation of Israel as being the spiritual church (n. 4286, 6426, 6637). From all this it is evident that by “Moses called all the elders of Israel” is signified the enlightenment of the understanding of those who are of the spiritual church by means of the influx and presence of truth Divine.

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

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

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

* The Hebrew son, here used, means “animal of the flock,” which Swedenborg here accordingly renders pecudem gregis. [REVISER.]

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

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

7918. And ye shall take a bunch of hyssop. That this signifies an external means by which there is purification, is evident from the signification of “hyssop,” as being external truth, which is a means of purification (of which in what follows). It is said that they should “take a bunch of hyssop,” because “a bunch” is predicated of truths and their arrangement (n. 5530, 5881, 7408). That “hyssop” denotes external truth as a means of purification, is because all spiritual purification is effected by means of truths. For the earthly and worldly loves from which man is to be purified, are not recognized except by means of truths, and when these are instilled by the Lord, there is also instilled at the same time horror for these loves as for things unclean and damnable, the effect of which is that when anything of the kind flows into the thought, this feeling of horror returns, and consequently aversion for such things. Thus man is purified by truths as by an external means. It was on this account ordered that circumcision should be performed by means of knives or lancets of flint. (That “lancets” or “knives of flint” denote the truths of faith whereby purification is effected, see n. 2799, 7044; and that “circumcision” denotes purification from filthy loves, n. 2039, 2632, 3112, 3413, 4462, 7045.)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

7927. And he will see the blood upon the lintel, and on the two posts. That this signifies a noticing of the holy truth which is of the good of innocence in the natural, is evident from the signification of “to see,” as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 4403-4421, 4567, 4723, 5400); from the signification of “the blood,” as being holy truth of the good of innocence, as above (n. 7919); and from the signification of “the lintel and the two posts,” as being the goods and truths of the natural (as also above, n. 7847).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

7961. As ye spoke, signifies according to the will (as just above, n. 7959).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[3] In like manner in the same:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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