Secrets of Heaven · Volume 9 · §§ 7827–7906

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

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

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

* The word “lamb” here (Latin pecud-, Hebrew seh) must be understood to mean the young of both sheep and goats, as defined in verse 5, and also by Swedenborg himself in n. 8020. Thus it is either a lamb or a kid. We have no word in English that will precisely render either the Hebrew term or the Latin one. In verse however, the word “lambs,” near the end of the verse, is agnus in the Latin, and keves in the Hebrew, and thus is correctly rendered “lambs.” [Reviser].

** Latin capra, Hebrew ez, a “she-goat,” the mother being taken for her little one. Both “kids” and “she-goats” signify “the innocence of the external or natural man, thus the truth and the good of innocence” (Arcana Coelestia n. 3518, subdivisions 3 and 4). [Reviser.]

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

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

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

* The word “lamb” here (Latin pecud-, Hebrew seh) must be understood to mean the young of both sheep and goats, as defined in verse 5, and also by Swedenborg himself in n. 8020. Thus it is either a lamb or a kid. We have no word in English that will precisely render either the Hebrew term or the Latin one. In verse however, the word “lambs,” near the end of the verse, is agnus in the Latin, and keves in the Hebrew, and thus is correctly rendered “lambs.” [Reviser].

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

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

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

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

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

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

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

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

* That is, the months were to be counted. [Reviser.]

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

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

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

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

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

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

* Latin capra, Hebrew ez, a “she-goat,” the mother being taken for her little one. Both “kids” and “she-goats” signify “the innocence of the external or natural man, thus the truth and the good of innocence” (Arcana Coelestia n. 3518, subdivisions 3 and 4). [Reviser.]

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

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

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

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

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

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

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

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

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

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

[5] In like manner in Zechariah:

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

In Zephaniah:

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

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

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

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

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

“wife” denotes the church.

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

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

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

7847. And shall put it upon the two posts and upon the lintel. That this signifies the truths and the goods of the natural, is evident from the signification of the “posts of a door,” as being the truths of the natural; and from the signification of “the lintel,” as being its goods. The posts and the lintel have this signification because by a “house” is signified man himself, or his mind, and by those things which belong to a door are signified the things which serve to introduce. That these are the truths and the goods of the natural is evident; for the natural man is instructed before the rational, and the things which the man then learns are natural things, in which are successively instilled spiritual things, which are interior. From this it is evident how the natural in respect to truths and goods serves to introduce.

Moreover, the lintel and the posts have a like signification to the forehead and hands with man. Angelic ideas are of such a nature that natural things bear relation to such things as belong to man. The reason is that the spiritual world or heaven is in the form of a man, and all things of that world, that is, all spiritual things, which are truths and goods, bear relation to this form, as has been shown at the end of many chapters in treating of correspondences. And whereas in angelic ideas natural things become spiritual, so also does a house, which to the angels is the mind of man; the bedchambers and inner rooms being the interiors of the mind; and the windows, the doors, the posts, and the lintels, the exteriors of the mind, which introduce. As angelic ideas are of such a nature, they are also living; and so when the things in the natural world which are dead objects, pass into the spiritual world, they become living objects; for everything spiritual is living, because it proceeds from the Lord.

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

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

because they involve a similar meaning, both are mentioned.

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

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

The prince shall enter by way of the porch without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering; then shall he adore upon the threshold of the gate (Ezek. 46:2);

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

[4] That in the supreme sense by “temple” is meant the Lord as to the Divine Human, He Himself teaches in John 2:19-22. Therefore in the representative sense by a “temple” is meant His church. That an angel measured the lintels of that new temple, see Ezek. 40:9-10, 14, 16, 24; 41:21, 25, which measuring would have been of no importance unless the lintels, and likewise the numbers, signified some thing of the church. Because the “posts” and the “lintels” signified the truths and goods in the natural which serve for introduction, therefore in that new temple they were made square in prospect (Ezek. 41:21); and therefore in the temple of Solomon the posts were made of olive wood (1 Kings 6:31, 33). “Olive wood” signified the good of truth, or the good which is of the spiritual church.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And also in John:

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

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

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

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

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

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

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

[2] As by the sacrifices and burnt-offerings was signified the worship of the Lord from faith and love-by sacrifices from faith, and by burnt-offerings from love–and because the glorification of the Lord, and gladness on account of the enjoyment of goods from the Lord, was signified by the repasts made of the sanctified things, therefore it was allowed them then to boil their flesh; for the glorification of the Lord, and gladness on account of the enjoyment of goods, proceed from the affection of truth which is of faith, as does also all confession. That the flesh of the sacrifice was to be boiled, see Exod. 29:31, 32; 1 Sam. 2:13-15; 1 Kings 19:21. Such is the signification of ” boiling” in Zechariah:

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

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

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

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

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

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

7863. Your loins girded. That this signifies in respect to the interiors, is evident from the signification of the “loins,” as being the things that belong to conjugial love (see n. 3021, 4277, 4280, 5050-5062), thus the things that belong to the love of good and truth, for conjugial love descends from this (n. 686, 2618, 2727-2759, 4434, 5053). For this reason, and because the loins are above the feet, which denote the exteriors (of which just below), by the “loins” are signified the interiors. By “the loins being girded” is signified readiness to receive the influx of good and truth from the Lord, and also to act according to the influx. All girding and investiture signifies a state prepared to receive and to act, for then all things and each are kept in their order. It is otherwise when they have not been girded.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[3] (That they who are in the inmost or third heaven are in such a state that they perceive what is the truth of faith, and therefore do not refer it to memory-knowledge, see n. 202, 337, 2715, 2718, 3246, 4448.) How it is that by Jehovah’s saying, “I shall see,” thus saying it concerning Himself, is signified a noticing by those who inflict damnation, that is, by the infernals, can be seen from what has been shown above, namely, that evil is attributed to Jehovah, or the Lord, although nothing of evil comes forth from Him, but from hell (n. 2447, 6071, 6991, 6997, 7533, 7632, 7643). That evil is permitted, has the appearance as if it were from him who permits, seeing that he has the power to take it away. Thus in the present case, that the firstborn of the Egyptians were given to death, is attributed to Jehovah, for it is said, “I will pass through the land of Egypt in that night, and will smite all the firstborn in the land of Egypt; and it came to pass at midnight that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne unto the firstborn of the captive that was in the house of the pit” (verses 12, 29); and yet in this verse he is called “a destroyer” who does this: “the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer.”

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

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

7878. And I will pass over you. That this signifies that it will flee from thence, namely, the damnation which is from the hells will do so, is evident from the signification of “passing over,” when this is said of damnation, as being to flee from thence. Moreover, the sphere of damnation which flows forth from the hells, flees past those who are in truth and good from the Lord; for damnation flows in with those who are in evil and falsity, because there is a state of reception there; but not with those who are in truth and good, for these are opposites, one of which flees from the other.

All things which have been thus far ordained with respect to the paschal lamb, with respect to the roasting and eating of it, also with respect to the blood upon the posts and lintel, bear relation to these; namely, that the destroyer will pass by their houses; in the internal sense, that they shall be free from all damnation. For the sake of this end, namely, that damnation should flee from them, they had been prepared. The process of preparation is what in the internal sense is described by the statutes concerning the paschal lamb.

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

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

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

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

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

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

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

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

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

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

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

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

7891. And there shall be to you in the first day a holy convocation. That this signifies that in the beginning all shall be together, is evident from the signification of “the first day,” as being the beginning, namely, of liberation from those who have infested, and thus from damnation; and from the signification of “a holy convocation,” as being that all shall be together. Convocations took place in order that the whole assemblage of Israel might be together, and might thus represent heaven; for they were then all distinguished into tribes, and the tribes into families, and the families into houses. (That heaven along with the societies there was represented by the tribes, the families, and the houses of the sons of Israel, see n. 7836.) Therefore those convocations were called holy, and took place at every feast (Lev. 23:27, 36; Num. 28:26; 29:1, 7, 12). From this the feasts themselves were called “holy convocations,” for it was commanded that all the males should be present at them. That the feasts were called “holy convocations” is evident in Moses:

These are the set feasts of Jehovah, which ye shall call holy convocations, to offer a fire-offering unto Jehovah (Lev. 23:37).

That at such times all males were to be present, in the same:

Three times in a year shall every male of thine appear together before Jehovah thy God, in the place which He shall choose; in the feast of unleavened things, and in the feast of weeks, and in the feast of tabernacles (Deut. 16:16).

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

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

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

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

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

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

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

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

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

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

* That is, absence of soul, a dead body. [REVISER]

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

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

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

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

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

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

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

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

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

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

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

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

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

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