NEUOFFENBARUNG← Secrets of Heaven · Volume 12 · Contents
10214. Verses 11-16. And Jehovah spoke unto Moses, saying, When thou shalt take up the sum of the sons of Israel as to those who are numbered of them, then they shall give everyone an expiation of his soul to Jehovah in numbering them, that there be no plague in them in numbering them. This they shall give, everyone that passeth over upon those who are numbered, half a shekel, in the shekel of holiness, a shekel of twenty gerahs, the half of a shekel an uplifting to Jehovah. Everyone that passeth over upon those who are numbered, from a son of twenty years and upward, shall give an uplifting to Jehovah. The rich shall not give more, and the poor shall not give less, from the half of the shekel to give an uplifting to Jehovah, to make an expiation upon your souls. And thou shalt take the silver of expiations from among the sons of Israel, and thou shalt give it for the work of the Tent of meeting; and it shall be to the sons of Israel for a memorial before Jehovah to make expiation upon your souls. “And Jehovah spoke unto Moses, saying,” signifies enlightenment through the Word by the Lord; “when thou shalt take up the sum of the sons of Israel,” signifies all things of the church; “as to those who are numbered of them,” signifies as to a setting in order and disposing; “then they shall give everyone an expiation of his soul to Jehovah in numbering them,” signifies purification or liberation from evil through the acknowledgment and faith that all the goods and truths of faith and love, and their setting in order and disposing, are from the Lord, and not at all from man; “that there be no plague in them in numbering them,” signifies lest there should be the penalty of evil in doing goods as from self; “this they shall give, everyone that passeth over upon those who are numbered,” signifies the ascription to the Lord of all things of faith and love; “half a shekel, in the shekel of holiness,” signifies all things of truth from good; “a shekel of twenty gerahs,” signifies all things of good; “the half of a shekel an uplifting to Jehovah,” signifies that all things of truth from good are of the Lord alone; “everyone that passeth over upon those who are numbered,” signifies the ascription of all truths and goods to the Lord alone; “from a son of twenty years and upward,” signifies a state of the intelligence of truth and good; “shall give an uplifting to Jehovah,” signifies ascription to the Lord alone; “the rich shall not give more, and the poor shall not give less, from the half of the shekel, to give an uplifting to Jehovah,” signifies that all, of whatever ability they may be, must ascribe all things of truth and good to the Lord; “to make expiation upon your souls,” signifies that evils may be removed; “and thou shalt take the silver of expiations from among the sons of Israel,” signifies truths purifying by virtue of good, which are of the church; “and thou shalt give it for the work of the Tent of meeting,” signifies conjunction with heaven through the acknowledgment that all truths and goods are from the Lord; “and it shall be to the sons of Israel for a memorial before Jehovah,” signifies in this way the preservation of the church and of all things of the church by the Lord; “to make expiation upon your souls,” signifies because in this way evils are removed.
10215. And Jehovah spoke unto Moses, saying. That this signifies enlightenment through the Word by the Lord, is evident from the signification of “speaking,” when by Jehovah to Moses, as being enlightenment by the Lord through the Word; for “Jehovah” in the Word denotes the Lord, and by Moses is represented the Word; for by “speaking” is signified influx, perception, and instruction (see n. 2951, 5481, 5743, 5797, 7226, 7241, 7270, 8127, 8128, 8221, 8262, 8660), consequently also enlightenment, for enlightenment is influx, perception, and instruction by the Lord when the Word is being read. (That “Jehovah” in the Word denotes the Lord, see the places cited in n. 9373; and that in the representative sense “Moses” denotes the Word, n. 9372.) That these things are signified by “Jehovah speaking to Moses,” is because these words are not perceived in heaven in the same way as on earth; for in heaven words are perceived according to the internal sense, but on earth according to the external sense, for in heaven all things are understood spiritually, but on earth naturally. The spiritual understanding is instantaneous, without any knowledge of what is understood in the external or literal sense by man. Such is the consociation of the angels of heaven with man, for the reason that everything of man’s thought flows in from the spiritual world, and thus that in its first origin his thought is spiritual, and becomes natural in the external man by means of influx.
10216. When thou shalt take up the sum of the sons of Israel. That this signifies all things of the church, is evident from the signification of “the sum,” as being all; and from the representation of “the sons of Israel,” as being the church (see the places cited in n. 9340). That all things of the church are signified by “the sum of the sons of Israel,” is because the internal sense of the Word is such as is its sense in the heavens, for thither names do not pass, as the names of Israel, Moses, Aaron, and many others; for these names are amid material things, which are solely for the man of the bodily senses; but in their place are perceived spiritual things that belong to heaven and the church. The angels of heaven are spiritual, and apprehend whatever occurs according to its essence, that is, spiritually. That in heaven instead of the sons of Israel they understand the church, is because in the inmost heaven, where the Lord is more present than in the heavens beneath, by the names in the Word, in a good sense, is understood the Lord Himself; as by Abraham, Isaac, Jacob, Moses, Aaron, David, Joseph, Judah, and Israel. And as by these names is there understood the Lord, therefore the Divine things of heaven and of the church, which are from the Lord, are perceived by the same names in accordance with the connection of the things in the Word. Perception flows in from the Lord, who is the Word; for everything of intelligence and wisdom is from the Lord, and without Him there is none at all.
10217. As to those who are numbered of them. That this signifies a setting in order and disposing, is evident from the signification of “numbering,” when said of all things of the church, which are the truths and goods of faith and love, as being the setting in order and the disposing of them, consequently “those who were numbered” signify what has been set in order and disposed. “Numbering” has this signification because numbering involves survey, and that which is surveyed by the Lord is also set in order and disposed. Moreover, the word by which numbering is here expressed, in the original tongue means to survey, to estimate, to observe, and also to visit, to command, to preside, thus to set in order and dispose. That these significations belong to this word is because in the spiritual sense the one thing involves the other, and the spiritual sense is the interior sense of the words, which sense is often contained in the words of languages, especially of the oriental languages.
[2] That in the spiritual sense, in which sense the truths and goods of faith and love are treated of, “to number” denotes to set in order and dispose, is evident also from the passages in the Word where “numbering” is spoken of, and also “number,” as in the following:
The voice of a tumult of the kingdoms of the nations gathered together; Jehovah Zebaoth numbers (setteth in order) the army of war (Isa. 13:4).
Lift up your eyes on high, and see who hath created these; He that hath brought forth by number their army; He calleth them all by name; of the multitude of the powerful and of the mighty in strength, not a man is lacking (Isa. 40:26).
Jehovah who numbers the army of the stars; He calleth all by names (Ps. 147:4).
That by “numbering” in these passages is signified to set in order and dispose, is plain, for it is said of Jehovah, that is, the Lord, who does not number any army, or stars, but sets in order and disposes those things which are signified by an “army” and by “stars,” which are the truths and goods of faith and love; for the subject treated of is not wars in the natural world, but wars in the spiritual world, which are wars or combats of truths from good against falsities from evil. (That “wars” in the spiritual sense denote such combats, see n. 1664, 2686, 8273, 8295; that an “army” denotes the truths and goods of the church and of heaven, n. 7988, 8019; and that “stars” denote the knowledges of truth and good, n. 2495, 2849, 4697.)
[3] When it is known what is signified by “numbering,” and by “the sons of Israel,” it can be seen why it was not allowable for David to number the people, and why after he numbered them, Gad the prophet was sent to him, who declared the penalty (2 Sam. 24:1-15); and why it is here said that “everyone should give an expiation of his soul, that there be no plague in them in numbering them.” For by “the sons of Israel” are signified the truths and goods of the church, and by “numbering” is signified to set in order and dispose; and because it is of the Lord alone to set in order and dispose the truths and goods of faith and of love with everyone in the church and in heaven, therefore when this is done by a man, as it was done by David through Joab, it then signifies the setting in order and disposing of such things by man, and not by the Lord, which is not to set in order and dispose, but to destroy. If the numbering of the sons of Israel had not involved such things, there would not have been any sin or guilt in numbering them.
[4] (That by “the sons of Israel” are signified spiritual truths and goods, which are the truths and goods of the church and of heaven, see n. 5414, 5801, 5803, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234, 8805; in like manner by the tribes into which the sons of Israel were divided, n. 3858, 3926, 4060, 6335, 6397.) As by “the sons of Israel” and by the “tribes” such things are signified, and these are innumerable, therefore in the Word it is said of them that:
Their number should be as the sand of the sea, which shall not be measured, nor numbered (Hosea 1:10).
Who will number the dust of Jacob, and the number of Israel? (Num. 23:10).
Jehovah said to Abraham, I will make thy seed as the dust of the earth; so that if one can number the dust of the earth, it shall be that thy seed will be numbered (Gen. 13:16; 16:10).
Look up toward heaven, and number the stars, if thou be able to number them. So shall thy seed be (Gen. 15:5).
That by “the sons of Israel,” and by “the seed of Abraham,” was not meant their posterity; but spiritual truths and goods, which are innumerable, and also for the most part unutterable, can be seen from the fact that there was not a greater multitude of them than of other nations, which also Moses testifies:
Not because of your multitude above all peoples hath Jehovah desired you, that He should choose you, for indeed ye are fewer than all peoples (Deut. 7:7).
[5] Moreover, by “numbering” is signified to set in order and dispose, in Jeremiah:
In the cities of Jerusalem and of Judah shall the flocks yet pass over according to the hands of him that numbers them (Jer. 33:13);
“flocks” also denote the goods and truths of the church (n. 6048, 8937, 9135); “according to the hands of him that numbers” denotes according to the disposing of the Lord. In David:
Who knoweth the vehemence of Thine anger? For numbering our days, make known what is right, that we may put on a heart of wisdom (Ps. 90:12);
“to number days” denotes to set in order and dispose the states of life; and days are said to be “numbered” when they are set in order and disposed, thus when they are finished, as in these passages:
By the letting out of my days I shall go away unto the gates of hell; I have been numbered as to the residue of my years (Isa. 38:10);
A writing appeared before King Belshazzar: Numbered, Weighed, and Divided (Dan. 5:25);
for when “to number” signifies to set in order and dispose, then what is “numbered” signifies what is finished, as when a line is drawn under numbers on completing the calculation.
[6] That by “numbering” is signified to set in order and dispose, is because by “number” is signified the quality of a thing and of a state, and the quality is determined by the adjoined number; hence “to number” denotes to qualify, and in spiritual things qualification is effected by a setting in order and a disposing by the Lord. This is signified by “number” in John:
He causeth that he give to all a mark upon their right hand or upon their foreheads, and that no one can buy or sell save he that hath the mark or the name of the beast, or the number of his name. Here is wisdom. Let him that hath intelligence count the number of the beast; for it is the number of a man; namely, the number six hundred and sixty-six (Rev. 13:16-18).
[7] The subject treated of in this chapter is the beast out of the sea and the beast out of the earth; by the “beast out of the sea” is meant the truth of the church falsified by means of memory-knowledges which are from the world; and by the “beast out of the earth” is meant the truth of the church falsified by means of the literal sense of the Word applied to favor the evils of the loves of self and of the world; for the “earth” denotes the church as to good and truth (see the places cited in n. 9325; and the “sea” denotes memory-knowledge in general, n. 28, 2850, 2120). “To have his mark upon the hand and upon the forehead” denotes to acknowledge all things no matter what they may be; for the “forehead” signifies love (n. 9936); and a “name” signifies all the quality of that which is being treated of (n. 3006, 3421, 6674, 8274, 1930).
[8] “To count the number of the beast” denotes to explore and know these falsified truths of the church; “the number of a man” signifies the subject and the state of the church; “six hundred and sixty-six” signifies its quality as to all truths falsified from evil, and also the profanation of what is holy, and likewise the end. To know these things, and to explore them, is the part of a wise and intelligent man, and therefore it is said, “this is wisdom, let him that hath intelligence count its number;” for the number “six” signifies the same as the number “twelve,” because it is the half of it (n. 3960, 7973, 8148); and “twelve” signifies all the truths and goods of the church in the complex (n. 2129, 2130, 3272, 3858, 3913, 7973), hence also in the opposite sense it signifies all falsities and evils in the complex. The trebling of the number six also involves the end, and the end is when truth is completely profaned.
[9] From all this it is very evident that numbers in the Word involve things and states, and signify quality according to the numbers fixed upon, as also in the following words in John:
The angel measured the wall of the holy Jerusalem a hundred and forty-four cubits, which is the measure of a man, that is, of an angel (Rev. 21:17);
by the number fixed upon in this passage are also signified all truths and goods in the complex, for “a hundred and forty-four” signifies the same as “twelve” (n. 7973), for it arises from twelve multiplied into itself; and therefore it is here said that its “measure is the measure of a man,” as above that this number is “the number of a man;” but as truths from good are here signified, it is added that this measure is also “the measure of an angel,” for “an angel” in the Word signifies truths from good, because he is a recipient of Divine truth from the Lord (see n. 8192).
10218. Then they shall give everyone an expiation of his soul to Jehovah in numbering them. That this signifies purification or liberation from evil through the acknowledgment and faith that all the truths and goods of faith and love, and their setting in order and disposing, are from the Lord, and not at all from man, is evident from the signification of “giving an expiation of his soul,” as being to be purified or liberated from evil by means of the truth of faith, which here is to acknowledge that all truths and goods are from the Lord; and from the signification of “numbering Israel,” as being the setting in order and the disposing of them by the Lord alone and not by man. That these things are signified is evident from all that is here said about the half of a shekel that was to be given to Jehovah, and about the expiation by it in numbering the people; for by the “shekel of holiness” is signified the truth which is of the Lord alone; by “expiation thereby” is signified purification or liberation from evil (see n. 9506); and by “numbering the sons of Israel” is signified to set in order and dispose all the truths and goods of the church (n. 10217).
[2] The case herein is this. It was forbidden to number the sons of Israel because by “numbering” was signified to set in order and dispose, and by the “sons of Israel” and by the “tribes” into which they were divided, were signified all the truths and goods of faith and love in the complex; and as the setting in order and the disposing of these was of the Lord alone and not of man, therefore to number them was a trespass, such as is made by those who claim for themselves the truths which are of faith and the goods which are of love, and the setting in order and disposing of these, the character of whom is known in the church. For they are such as justify themselves by claiming for themselves as merit all things of faith and love, and consequently believe themselves to have of themselves merited heaven by virtue of their faith and works. This evil was involved in the numbering of the people by David, concerning which we read in the second book of Samuel:
Again the anger of Jehovah was kindled against Israel, and therefore He incited David against them, saying, Go, number Israel and Judah. And the king said to Joab, Go through all the tribes of Israel, and number ye the people, that I may know the number of the people. And Joab said unto the king, Jehovah thy God add unto the people how many soever they be, a hundred-fold, but why doth my lord the king desire this word? But the king’s word prevailed against Joab, and against the princes of the army; wherefore they went out to number the people Israel. Afterward David’s heart smote him, wherefore he said unto Jehovah, I have sinned exceedingly in that I have done; nevertheless, O Jehovah, put away, I beseech thee, the iniquity of Thy servant, for I have done very foolishly. But Gad the prophet was sent to David, that he might choose one evil out of three; and he chose the pestilence, whereof seventy thousand men died (2 Sam. 24).
[3] From all this it is evident how great a sin it was to number Israel; not that regarded in itself the numbering was a sin, but because, as already said, the numbering of the sons of Israel by David signified the setting in order and disposing of all things of faith and love by self and not by the Lord, the “numbering” itself signifying setting in order and disposing, and “the sons of Israel” signifying all the truths and goods of faith and love. To the intent therefore that they might be delivered from sin in numbering the sons of Israel, the half of a shekel was given for an expiation; for it is said, “they shall give everyone an expiation of his soul to Jehovah in numbering them, that there be no plague in them in numbering them.” From this it is evident that by these words is signified purification or liberation from evil by the acknowledgment that all the truths and goods of faith and love, and their setting in order and disposing, are from the Lord and not at all from man.
[4] That this is so, namely, that all the goods and truths of faith and love are from the Divine and not at all from man, is also known in the church, and likewise that it is evil for man to attribute them to himself; and that those are delivered from this evil who acknowledge and believe that these are from the Lord, for so they claim for themselves nothing which is Divine and from the Divine. But see what has been shown above on this subject, namely, that those who believe that they do good of themselves and not from the Lord, believe that they merit heaven (n. 9974); that goods from self and not from the Lord are not good, because those who do goods from themselves do them from evil (n. 9975, 9980); that such despise the neighbor, and are angry with God Himself if they do not receive a reward (n. 9976); that such persons cannot receive heaven into themselves (n. 9977); that they cannot possibly fight against the hells; but that the Lord fights for those who acknowledge and believe that all goods and truths are from Him (n. 9978); and that the Lord alone is merit and righteousness (n. 9486, 9715, 9809, 9979-9984, 10019, 10152).
10219. That there be no plague in them in numbering them. That this signifies lest there be the penalty of evil in doing goods as from self, is evident from the signification of a “plague,” as being the penalty of evil (of which below); and from the signification of “numbering the sons of Israel,” as being to set in order and dispose the truths and goods of faith and love (of which above, n. 10217), thus to do them. It is said “as from self,” because the goods which a man does he does as from himself, nor does he perceive otherwise until he is in faith from love. For goods flow in from the Lord and are received by man, and those which are received are at first felt no otherwise than as in himself and from himself; nor is it perceived that they are from the Lord until he comes into knowledge, and afterward into acknowledgment from faith. For before this he cannot reflect that anything flows in from the Divine; nor can he at all perceive this, that is, be sensible of it in himself, until he begins to will and to love that it be so.
[2] This is like the life itself in man, and his two interior faculties of life, which are the understanding and the will. Who before instruction does not believe that life is in himself, and thus that what he does from this life is of himself, and in like manner his understanding and will? although both his life in general, and his understanding and will, flow in; the truths of the understanding and the goods of the will out of heaven from the Lord, but the falsities of understanding and the evils of will from hell. For unless there are spirits and angels with man through whom this influx is effected, he cannot live a single moment, consequently neither can he think or will (as can be seen from manifold experience related at the close of several chapters, where influx was treated of; see the places cited in n. 9223, 9276, 9682).
[3] But so long as a man believes that he does all things of himself, both goods and evils, so long goods do not affect him, and evils adhere to him; but the moment that he acknowledges and believes that goods flow in from the Lord, and not from himself, and that evils are from hell, then goods affect him and evils do not adhere to him; and, moreover, insofar as goods affect him, so far evils are removed, thus he is purified and liberated from them. But so long as the state of man is such that he cannot perceive and be sensible of the influx of goods from the Lord, so long he does goods as from himself, and yet ought to acknowledge and believe that they are from the Lord. When this is the case, he also is liberated from evils; but in order that he may be liberated from evils this acknowledgment must be the confession of the heart itself, and not of the lips only.
[4] That a “plague” denotes the penalty of evil, is evident without explication. There are three plagues which follow those who attribute to themselves the truths and goods of faith and love, or who believe that they merit heaven by their works; for they who attribute these to themselves believe also that of themselves they merit heaven. These three penalties are: 1. That they cannot receive anything of the good of love and the truth of faith. 2. That evils and falsities continually pursue them. 3. And that the truths and goods received from infancy perish. These three penalties are signified by the three plagues which were proposed to David by the prophet Gad on account of numbering the people, which were: 1. Seven years of famine. 2. A fleeing of three months before their enemies. 3. And a pestilence of three days (2 Sam. 24:13).
[5] For by “famine” is signified a lack and scarcity of the goods and truths of faith and love, because these are signified by bread, food, wheat, barley, oil, and wine, which are lacking while the famine lasts. By “fleeing before enemies” in the internal sense is meant to be pursued by evils and falsities, for those who attribute goods and truths to themselves cannot fight against the evils and falsities which are from hell (n. 9978), and which in the spiritual sense are the enemies before whom is the fleeing, and by whom they are pursued. But by “pestilence” is signified the vastation and consumption of the goods and truths which have been received from infancy (n. 7505). That David chose the pestilence, and that seventy thousand died of it, signified that every truth and good of faith and love would perish with the Israelitish and Jewish nation, which also came to pass, for they did not acknowledge the Lord, from whom nevertheless are all goods and truths. “Three days” signified to the full, and the same was also signified by the “seventy thousand” men who died.
10220. This they shall give, everyone that passeth over upon those who are numbered. That this signifies the ascription to the Lord of all things of faith and love, is evident from the signification of “giving,” namely, the expiation of the soul, which was half a shekel, as being liberation from evils through the acknowledgment that everything of faith and love is from the Lord and nothing from man (of which above, n. 10218). Hence “everyone that passeth over upon those who are numbered” signifies whatever of truth and good that is set in order and disposed by the Lord. For “everyone that passeth over” is everyone of the sons of Israel, and by the “sons of Israel” are signified all spiritual goods and truths (n. 5414, 5801, 5803, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234, 8805); and by “those who are numbered” are signified those who are set in order and disposed by the Lord (n. 10218).
10221. Half a shekel, in the shekel of holiness. That this signifies all things of truth from good, is evident from the signification of “half,” as being all things; and from the signification of a “shekel,” as being truth from good. That “half” signifies all things, is because half a shekel was ten gerahs, or oboli, and by “ten” are signified all things (see n. 4638), and also remains (n. 576, 1906, 1988, 2284), which are the truths and goods with man stored up in his interiors by the Lord (n. 5135, 5342, 5897, 5898, 7560, 7564). That a “shekel” denotes truth from good is because a shekel was a weight of silver and also of gold, and by “silver” is signified truth, and by “gold” good; but how much of truth from good and of good through truth, is determined by the number of gerahs or oboli in the shekel; and in itself, regarded as a weight, a “shekel” denotes the quantity; and when it is called “the shekel of holiness,” it denotes the quantity of truth and good, for truth and good are what are called “holy,” because they are from the Lord who alone is holy. (More may be seen concerning the shekel and its signification in n. 2959.)
10222. A shekel of twenty gerahs. That this signifies all things of good, is evident from the signification of “twenty,” as likewise being all things, and the remains of good, as also what is holy. (That it denotes all things and hence what is full, see n. 9641; also the remains of good, n. 2280; and what is holy, n. 4759, 7842, 7903.) For when said of the Lord, “twenty” signifies what is His own, which is what is Holy itself (n. 4176); which shows why a shekel contained twenty gerahs or oboli, and why it is called a “shekel of holiness” in this and other passages (as Lev. 27:3; Num. 3:47, 50; 7:13, 19, 25, 31, 37, 49, 55, 61, 67, 73; 18:16). That the shekel was a weight both of silver and of gold, see Genesis 24:22; Exodus 38:24; Ezekiel 4:10; 45:12.
10223. The half of a shekel an uplifting* to Jehovah. That this signifies that all things of truth from good are of the Lord alone, is evident from the signification of “half a shekel,” as being all things of truth from good (of which above, n. 10221); and from the signification of “an uplifting to Jehovah,” as being that which is of the Lord alone (n. 10093).
* Or heave-offering.
10224. Everyone that passeth over upon those who are numbered. That this signifies that all truths and goods are to be ascribed to the Lord alone, is evident from what was shown above (n. 10220).
10225. From a son of twenty years and upward. That this signifies the state of the intelligence of truth and good, is evident from the signification of “twenty,” when said of a man’s age, as being a state of the intelligence of truth and good. That “twenty” denotes a state of the intelligence of truth and good, is because when a man attains the age of twenty years he begins to think from himself; for from earliest infancy to extreme old age a man passes through a number of states in respect to his interiors that belong to intelligence and wisdom. The first state is from birth to his fifth year; this is a state of ignorance and of innocence in ignorance, and is called infancy. The second state is from the fifth year to the twentieth; this is a state of instruction and of memory-knowledge, and is called childhood and youth. The third state is from the twentieth year to the sixtieth, which is a state of intelligence, and is called adolescence, young manhood, and manhood. The fourth or last state is from the sixtieth year upward, which is a state of wisdom, and of innocence in wisdom.
[2] These successive states of the life of man are signified by the numbers of the years of age-“five,” “twenty,” and “sixty,” in the following passages in Moses:
When anyone shall make a special vow, the estimation of a male shall be from a son of twenty years even to a son of sixty years, fifty shekels of silver. If it be a female, the estimation shall be thirty shekels. And if from a son of five years even unto to a son of twenty years, the estimation shall be, if a male, twenty shekels; and if a female, ten shekels. And if it be from the son of a month even unto five years, the estimation of a male shall be five shekels; of a female three shekels. And if it be from a son of sixty years upward, the estimation shall be fifteen shekels, and of a female ten shekels (Lev. 27:2-7).
[3] That the first state is a state of ignorance and also of innocence in ignorance is plain. During the continuance of this state, the interiors are being formed for use, consequently are not manifest, but only those most external, that belong to the sensuous man; and when these alone are manifest, there is ignorance; for whatever man understands and perceives is from the interiors; from which it can also be seen that the innocence which exists at that time and is called the innocence of infancy, is innocence most external.
[4] That the second state is a state of instruction and of memory-knowledge is also plain; this state is not as yet a state of intelligence, because at that time the child or youth does not form any conclusions from himself, neither does he from himself discriminate between truths and truths, nor even between truths and falsities, but from others; he merely thinks and speaks things of memory, thus from mere memory-knowledge; nor does he see and perceive whether a thing is so, except on the authority of his teacher, consequently because another has said so.
[5] But the third is called a state of intelligence, because the man then thinks from himself, and discriminates and forms conclusions; and that which he then concludes is his own, and not another’s. At this time faith begins, for faith is not the faith of the man himself until he has confirmed what he believes by the ideas of his own thought. Previous to this, faith was not his, but another’s in him, for his belief was in the person, not in the thing. From this it can be seen that the state of intelligence commences with man when he no longer thinks from a teacher, but from himself; which is not the case until the interiors are opened toward heaven. Be it known that the exteriors with man are in the world, and the interiors in heaven; and that in proportion as light flows in from heaven into what is from the world, the man is intelligent and wise; and this according to the degree and quality of the opening of his interiors, which are so far opened as the man lives for heaven and not for the world.
[6] But the last state is a state of wisdom and of innocence in wisdom; which is when the man is no longer concerned about understanding truths and goods, but about willing and living them; for this is to be wise. And a man is able to will truths and goods, and to live them, just insofar as he is in innocence, that is, insofar as he believes that he has nothing of wisdom from himself, but that whatever he has of wisdom is from the Lord; also insofar as he loves to have it so; hence it is that this state is also a state of innocence in wisdom.
[7] From the succession of these states the man who is wise may also see the wonderful things of the Divine Providence, which are that a prior state is constantly the plane of the states which follow, and that the opening or unfolding of the interiors proceeds successively from outermosts even to inmosts; and at last so that what was first (namely, ignorance and innocence), but in outermosts, is also last, but in inmosts; for he who knows that of himself he is ignorant of all things, and that whatever he knows is from the Lord, is in the ignorance of wisdom, and also in the innocence of wisdom. From all this it can be seen what is the state of intelligence which is signified by “twenty,” when this number is predicated of man’s age.
[8] The like is also meant by this number in other passages of the Word, as in Moses:
Take ye the sum of all the congregation, from a son of twenty years and upward, everyone that goeth forth into the army in Israel (Num. 1:2, 3, 18, and following verses).
The subject treated of in this passage is the encampment and journeying of the sons of Israel according to the tribes, and thereby is also signified the setting in order and disposing by the Lord of the truths and goods of faith and love; by the “encampment,” the setting in order and disposing (n. 4236, 8103, 8130, 8131, 8155); and by the “tribes,” the goods and truths of faith and love in the whole complex (n. 3858, 3926, 3939, 4060, 6335, 6337, 6397). Hence by “a son of twenty years and upward” are meant those who are in a state of intelligence, for with these the truths and goods of faith and love can be set in order and disposed by the Lord, because the Lord flows into their understanding and will, and sets them in order and disposes them, and also removes and casts down falsities and evils. Therefore it is said “from a son of twenty years and upward everyone that goeth forth into the army,” for by “the army” is signified truths disposed in this order-that they do not fear falsities and evils; but repel them if they assault. (That such truths are meant in the internal sense by an “army,” see n. 3448, 7236, 7988, 8019.)
[9] But with those who are in a state of infancy and childhood, thus who are under twenty years of age, truths and goods have not been so set in order as to enable them to go forth into the army and into warfare, because, as before said, they do not as yet from themselves discriminate, and form any conclusions; consequently they cannot as yet by means of the rational dispel anything of falsity or evil; and they who are not able to do this are not let into combats. For this reason a man is not admitted into temptations, which are spiritual combats against falsities and evils, until he is in a state of intelligence, that is, until he comes to his own judgment (n. 3928, 4248, 4249, 8963).
[10] The like is signified by the age of “twenty years and upward” in other passages in Moses:
Jehovah said to Moses and Eleazar, Take ye the sum of all the assembly of the sons of Israel, from a son of twenty years and upward, everyone that goeth forth to warfare in Israel (Num. 26:2, 3);
in the spiritual sense by “going forth to warfare” is signified to go forth into combats against the falsities and evils which are from hell.
[11] One who does not know that a “son of twenty years and upward” signifies a state of intelligence, or those who are in this state, cannot know either why, when they murmured against Jehovah, it is said that they should “die in the wilderness from twenty years and upward, all who came up out of Egypt” (Num. 14:29; 32:10, 11); for they who are in such a state of intelligence that they can discriminate, conclude, and judge from themselves are blamable for their evil; but not those who are not yet in this state. From this also it is evident that by “twenty years,” when said of a person’s age, is signified a state of understanding, or of judgment. But the number “twenty” has a different signification when said of a different subject (see above, n. 10222).
10226. Shall give an uplifting to Jehovah. That this signifies ascription to the Lord alone, is evident from the signification of “an uplifting to Jehovah,” as being that which is of the Lord alone (see n. 10093). That this denotes all the truths and goods of faith and love, with their setting in order and disposing, is plain from what precedes.
10227. The rich shall not give more, and the poor shall not give less, from the half of the shekel, to give an uplifting to Jehovah. That this signifies that all, of whatever ability they may be, must ascribe all things of truth from good to the Lord, is evident from the signification of “one who is rich,” as being one who abounds in truths and goods and their knowledges (of which in what follows); from the signification of “one who is poor,” as being one who does not abound in these things (of which also below); and from the signification of “not giving more,” and “not giving less,” as being all equally; from the signification of “half a shekel,” as being all things of truth from good (see n. 10221); and from the signification of “giving to Jehovah,” as being to ascribe to the Lord; for by “Jehovah” in the Word is meant the Lord (see the places cited in n. 9373). From all this it is evident that by “the rich man not giving more, and the poor not giving less, than half a shekel, to give to Jehovah,” is signified that all, of whatever ability they may be, must equally ascribe to the Lord all things of truth from good.
[2] The case herein is this. All have the capacity to understand and to be wise; but the reason one person is wiser than another is that they do not in like manner ascribe to the Lord all things of intelligence and wisdom, which are all things of truth and good. They who ascribe all to the Lord are wiser than the rest, because all things of truth and good, which constitute wisdom, flow in from heaven, that is, from the Lord there. The ascription of all things to the Lord opens the interiors of man toward heaven, for thus it is acknowledged that nothing of truth and good is from himself; and in proportion as this is acknowledged, the love of self departs, and with the love of self the thick darkness from falsities and evils. In the same proportion also the man comes into innocence, and into love and faith to the Lord, from which comes conjunction with the Divine, influx thence, and enlightenment. From all this it is evident whence it is that one is more wise, and another less; and also why the rich should not give more and the poor less-namely, that all alike have the capacity of being wise; not indeed an equal capacity of being wise, but they are alike in having the capacity to be so, because both the one and the other can be wise.
[3] By the capacity to be wise is not meant the capacity to reason about truths and goods from memory-knowledges, nor the capacity to confirm whatever one pleases; but the capacity to discern what is true and good, to choose what is suitable, and to apply it to the uses of life. They who ascribe all things to the Lord do thus discern, choose, and apply; while those who do not ascribe to the Lord, but to themselves, know merely how to reason about truths and goods; nor do they see anything except what is from others; and this not from reason, but from the activity of the memory. As they cannot look into truths themselves, they stand outside, and confirm whatever they receive, whether it be true or false. They who can do this in a learned way from memory-knowledges are believed by the world to be wiser than others; but the more they attribute all things to themselves, thus the more they love what they think from themselves, the more insane they are; for they confirm falsities rather than truths, and evils rather than goods, and this because they have light from no other source than the fallacies and appearances of the world, and consequently from their own light, which is called natural light, separated from the light of heaven; and which light when thus separated is mere thick darkness in respect to the truths and goods of heaven.
[4] That “riches” and “wealth” denote the things of intelligence and wisdom, consequently also the knowledges of truth and good, which moreover are called spiritual wealth and riches, is evident from the passages in the Word where they are mentioned, as in Isaiah:
I will visit upon the fruit of the pride of the king of Assyria, for he hath said, In the strength of my hand I have done it, and by my wisdom, for I am intelligent; whence I will remove the bounds of the peoples and will ravage their treasures; as a nest shall my hand find the wealth of the peoples (Isa. 10:12-14).
The subject here treated of in the internal sense is those who trust in their own intelligence, and do not believe that true wisdom comes from heaven, but from themselves. The “king of Assyria” denotes reasoning, here from self-intelligence (n. 1186); hence “to ravage the treasures and the wealth of the peoples” denotes to destroy those things which are truths of intelligence and wisdom.
[5] Again:
A prophecy concerning the beasts of the south. They carry their wealth upon the shoulder of asses, and their treasures upon the back of camels, unto Egypt (Isa. 30:6, 7).
“The beasts of the south” denote those who are within the church, thus are in the light of truth from the Word, but who nevertheless do not read the Word except merely for the sake of memory-knowledge, and not for the sake of the use of life; for “the south” denotes where is the light of truth, thus where the Word is (n. 3195, 3708, 5672, 9642); an “ass” denotes memory-knowledge, and likewise a “camel,” and also “Egypt.” (That an “ass” has this signification, see n. 5492, 5741, 7024; also a “camel,” n. 3048, 3071, 3143, 3145, 4516; and “Egypt,” see the places cited in n. 9391.) That these prophetic words are to be understood in a spiritual sense can be seen from the fact that without this sense no one knows what is meant by “the beasts of the south,” or by “carrying their wealth on the shoulder of asses, and their treasures on the back of camels,” and this “unto Egypt.”
[6] In the same:
I will give thee the treasures of darkness, and hidden wealth of secret places, that thou mayest know that I am Jehovah (Isa. 45:3).
“The treasures of darkness, and hidden wealth of secret places” denote such things as belong to heavenly intelligence and wisdom, which have been hidden from the natural man.
[7] In Jeremiah:
The sin of Judah is written with a pen of iron. O My mountain in the field, I will give thy property and all thy treasures for a spoil (Jer. 17:1, 3).
Judah is called a “mountain in the field” because with Judah was the representative of the celestial church; for a “mountain” denotes the love of the celestial church (n. 6435); and a “field” denotes the church (n. 2971, 3766, 7502, 9139, 9295); the “property,” and the “treasures,” which were to be “given for a spoil,” denote all the truths and goods of the church, which were to be dispersed.
[8] Again:
Because of thy confidence in thy works, and in thy treasures, thou also shalt be taken (Jer. 48:7).
Here also “treasures” denote the doctrinal things and knowledges of the church.
[9] Again:
O sword against her horses, and against her chariots, and against the promiscuous crowd that is in the midst of her! O sword against her treasures, that they may be snatched away! A drought is upon her waters, that they may be dried up (Jer. 50:37, 38).
These words are spoken against the Chaldeans, by whom are meant those who are in external worship without internal, thus who profess the truths of the Word with the lips, but at heart deny them. A “sword” denotes falsity fighting against truths (n. 2799, 4499, 6353, 7102, 8294); “horses” denote the understanding (n. 2760-2762, 3217, 5321); “chariots” denote what is of doctrine (n. 5321, 8215); the “treasures that were to be snatched away” denote the truths and goods of the church that would be perverted and would perish by being connected with the evils of the loves of self and of the world; “a drought upon her waters” denotes the deprivation and consumption of the truths of faith (that “water” denotes the truth of faith, see n. 2702, 3058, 3424, 4976, 8568, 9323).
[10] Who cannot see that the literal sense is not the genuine sense of these words? For what holiness, or what of the church or of heaven, or what sense is there in these expressions-that “a sword should be against the horses,” “against the chariots,” “against the promiscuous crowd,” “against the treasures,” and that “a drought should be upon the waters that they should be dried up?” Wherefore from these and all other things of the Word it can be plainly seen that a spiritual sense, which differs from the natural, is in every detail, and that without this sense the Word cannot be called holy, and in very many places it cannot even be apprehended.
[11] Again:
O Babel, who dwellest upon many waters, great in treasures (Jer. 51:13).
“Babel” denotes those who possess the Word and from this all the goods and truths of the church, but who connect them with the love of self, and thus profane them (n. 1326); which was also represented by the king of Babel taking all the vessels of the temple, which were of gold and silver, and drinking out of them, and then praising the gods of gold and silver (Dan. 5:2, and following verses). Hence Babel is said to “dwell upon many waters, great in treasures;” “waters” denote truths, and in the opposite sense falsities (n. 2702, 3058, 4976, 8568, 9323). This is more fully described in Revelation, where the riches of Babylon, which are there called “merchandise,” are enumerated (Rev. 18).
[12] In Ezekiel:
I will bring Nebuchadnezzar against Tyre. With the hoofs of his horses shall he trample all thy streets. They shall snatch away thy wealth, and plunder thy merchandise (Ezek. 26:7, 11, 12).
By “Tyre” is meant the church in respect to the knowledges of good and truth (n. 1201); by “Nebuchadnezzar king of Babel” is meant the profanation that vastates (n. 1327), which takes place when by means of a wrong application the truths and goods of the church serve as means to favor the evils of the loves of self and of the world; for then the evils of these loves are within the heart, and the holy things of the church are in the mouth; the “hoofs of the horses” denote the outermost natural things, which are merely sensuous memory-knowledges (n. 7729), and “streets” denote the truths of faith (n. 2336); “wealth” and “merchandise” denote the knowledges of good and truth.
[13] As by “Tyre” are signified the knowledges of good and truth (n. 1201), therefore where Tyre is treated of in the Word, various kinds of merchandise and riches are also treated of, as in the same prophet:
Tarshish was thy trader, by means of the multitude of all kinds of wealth, in silver, iron, tin, and lead. Damascus was thy trader for the multitude of all thy wealth. By the multitude of thy wealth and of thy merchandise thou didst enrich all the kings of the earth (Ezek. 27:12, 18, 33).
In thy wisdom and in thine intelligence thou hast made wealth for thyself, gold and silver in thy treasuries; by the multitude of thy wisdom thou hast multiplied wealth for thyself (Ezek. 28:4, 5);
speaking also of Tyre; by which it is very evident that by “wealth” and “riches” in the Word are meant spiritual wealth and riches, which are the knowledges of good and truth, thus which are the means of wisdom.
[14] So in these passages:
Tyre hath gathered silver as dust, and gold as the mire of the streets. Behold the Lord will impoverish her, and will shake off her wealth into the sea (Zech. 9:3, 4).
The daughter of Tyre shall offer thee a gift. O daughter of the king; the rich of the people shall entreat thy faces (Ps. 45:12).
In this passage the church is described in respect to the affection of truth, and is called the “daughter of the king,” for a “daughter” denotes the church as to affection (n. 2362, 3963, 6729, 9055); and a “king” denotes truth (n. 1672, 2015, 2069, 3670, 4575, 4581, 4966, 6148); therefore it is said that “the daughter of Tyre shall offer a gift,” and “the rich of the people shall entreat thy faces;” “the rich of the people” denote those who abound in truths and goods.
[15] In Hosea:
Ephraim said, Surely I am become rich, I have found for me wealth (Hos. 12:8);
where by “becoming rich and finding wealth” is not meant that he was enriched with worldly riches and wealth, but with heavenly; for by “Ephraim” is meant the intellectual of the church, which is enlightened when the Word is read (n. 5354, 6222, 6238, 6267).
[16] In John:
And unto the angel of the church of the Laodiceans write, Because thou sayest, I am rich, and I have been enriched, and I need no aid, and knowest not that thou art wretched, and miserable, and needy, and blind, and naked; I counsel thee to buy of Me gold purified in the fire, that thou mayest be rich; and white garments, that thou mayest be clothed (Rev. 3:14, 17, 18).
The subject here treated of is the church which makes everything of the church consist in bare knowledges, and from this exalts itself above others, when yet knowledges are nothing but means for amending and perfecting the life; wherefore he who possesses them without a life according to them, is “wretched, miserable, needy, blind, and naked;” to “buy gold purified in the fire” denotes to procure from the Lord genuine good, and “white garments,” denotes to procure from the Lord genuine truths from this good. (That “gold” denotes the good of love, see the places cited in n. 9874; and that “garments” denote the truths of faith, n. 4545, 5248, 5319, 5954, 9212, 9216, 9814, 9952.)
[17] In Jeremiah:
I, Jehovah, give to everyone according to his ways, according to the fruits of his works. As the partridge gathereth, but beareth not, so he getteth riches, but not with judgment; In the midst of his days he shall desert them; and in the end of his days he shall become a fool (Jer. 17:10, 11);
the subject here treated of is those who acquire knowledges without any use in view than that they may “get riches,” that is, that they may know them; when yet it is the life which they ought to be devoted to. This is meant by “gathering as the partridge and yet not bearing,” and by “getting riches, but not with judgment.”
[18] In Luke:
Whosoever he be of you that renounceth not all his property, he cannot be My disciple (Luke 14:33);
he who does not know that in the internal sense “property” denotes spiritual riches and wealth, which are knowledges from the Word, cannot possibly know otherwise than that in order that he may be saved he must deprive himself of all wealth; when yet this is not the sense of these words: by “property” are here meant all things which are from man’s own intelligence, for no one can be wise from himself, but only from the Lord; wherefore “to renounce all property” denotes to attribute nothing of intelligence and wisdom to self; and he who does not do this cannot be instructed by the Lord, that is, “be His disciple.”
[19] As by “property,” “riches,” “wealth,” “silver,” and “gold,” are signified those things which belong to intelligence and wisdom, therefore also the kingdom of heaven is compared by the Lord to “treasure hid in a field” (Matt. 13:44); and it is said that they should “make to themselves treasure in the heavens that faileth not, because where the treasure is there is the heart” (Matt. 6:19-21; Luke 12:33, 34).
[20] They who do not know that by the “rich” are meant those who possess the knowledges of truth and good, thus who have the Word; and that by the “poor” are meant those who do not possess these knowledges, but who nevertheless desire them, cannot know otherwise than that by the “rich man who was clothed in crimson and fine linen,” and by the “poor man who was cast forth at his entrance” (Luke 16) are meant a rich and a poor man in the common meaning of these terms, when yet by the “rich man” is there meant the Jewish nation which had the Word; by the “crimson” with which he was clothed is meant genuine good (n. 9467); and by the “fine linen,” genuine truth (n. 5319, 9469, 9596, 9744); and by the “poor man cast forth at the entrance” are meant those who are outside the church and have not the Word, and yet long for the truths and goods of heaven and of the church.
[21] From this also it is plain that by the “rich” are meant those who have the Word, consequently Divine truths; as also in the prophetic utterance of Mary in Luke:
God hath filled the hungry with good things, and the rich He hath sent empty away (Luke 1:53);
here “the hungry” denotes those who are in other places called the “poor,” thus who have no bread and water, and consequently who are in hunger and thirst, that is, who do not know good and truth and yet long for them. By “bread and water” in the Word are signified good and truth (n. 9323); and by “hungering and thirsting,” thus by “hunger and thirst,” is signified the longing for these.
[22] Such are also meant by the “poor” in other places, as in the following:
Blessed are the poor; for theirs is the kingdom of the heavens. Blessed are ye that hunger, for ye shall be sated (Luke 6:20, 21).
The master of the house said to the servant, Go out into the streets and highways of the city, and bring in the poor, and the maimed, and the lame, and the blind (Luke 14:21).
To the poor the Gospel shall be preached (Luke 7:22).
The poor hear the Gospel (Matt. 11:5).
Then the firstborn of the poor shall feed, and the needy shall lie down confidently (Isa. 14:30).
The needy of men shall exult in the Holy One of Israel (Isa. 29:19).
I will leave in the midst of thee a people miserable and poor, who shall hope in the name of Jehovah; they shall feed and shall rest, none making them afraid (Zeph. 3:12, 13).
The poor and the needy seek water, but there is none; their tongue faileth for thirst. I Jehovah will hear them. I will open rivers upon the hillsides, and I will set fountains in the midst of the valleys (Isa. 41:17, 18).
[23] “The afflicted and the needy seeking water” denote those who long for the knowledges of good and truth; “water” denotes truth; the longing is described by “their tongue failing with thirst;” and the abundance which they will have, by “rivers being opened upon the hillsides, and fountains in the midst of the valleys.” From all this it is further evident that heavenly things, which are truths of faith and goods of love, are meant by earthly things, which are “waters,” “rivers upon the hillsides, fountains in the valleys,” and that the latter is the literal sense of the Word, but the former the spiritual sense; and that through this sense the Word is Divine, and that without it, it is not Divine.
[24] The signification of “wealth” and of “riches” as being what belongs to intelligence and wisdom, is also from correspondence; for among the angels in heaven all things appear as if they shone with gold, silver, and precious stones, and this because they are in the intelligence of truth and in the wisdom of good; for the interiors of the angels are presented to view in this way from the correspondence. Moreover, with the spirits who are below the heavens there is an appearance of riches according to the state of the reception of truth and good from the Lord.
10228. To make expiation upon your souls. That this signifies that evils may be removed, is evident from the signification of “expiating upon their souls,” as being to be purified or liberated from evils through the truth of faith (see above, n. 10218); and as purification or liberation from evils is nothing else than the removal of them, therefore this also is signified by the same words. (That man is not liberated from evils, and so purified; but that he is withheld from them when he is kept in good by the Lord, and thus that evils are removed, see the places cited in n. 10057.)
10229. And thou shalt take the silver of expiations from among the sons of Israel. That this signifies truths purifying by virtue of good, which truths are of the church, is evident from the signification of “silver,” as being truth from good (see n. 1551, 2954, 5658, 6112, 6914, 6917, 8932); from the signification of “expiations,” as being purification from evils (of which above, n. 10218); thus “the silver of expiations” denotes purifying truth; and from the representation of the sons of Israel, as being the church (see the places cited in n. 9340). It is said “purifying truth” because all purification from evils is effected by means of truths (n. 2799, 5954, 7044, 7918, 9089). The case herein is this. From himself man thinks nothing but evil, for from himself he does not think about God, nor about what is good and just toward his neighbor, except for the sake of self. He does not even think about heaven and eternal life, but about the world and life in the world. So long as a man is in such a state, he thinks from the things which are beneath him, and not from those which are above him; thus from hell, and not from heaven. In order therefore that a man may think what is good, he must think from heaven, consequently his mind must be raised there. This is effected solely by means of truths such as are in the church from the Word; for these truths teach what God is, and what the neighbor, that there is a heaven, that there is eternal life, and in particular what evil is, and what good is. When these truths enter, then the interiors are raised above self, and are thus withdrawn from those things which are beneath self, thus from evils. From this it can be seen that all purification or removal from evils is effected by means of truths, which are consequently called “purifying truths.”
10230. And thou shalt give it for the work of the Tent of meeting. That this signifies conjunction with heaven through the acknowledgment that all truths and goods are from the Lord, is evident from the signification of “the work of the Tent of meeting,” as being that which works and makes heaven; for “work” denotes that which works and makes; and “the Tent of meeting” denotes heaven where the Lord is. That “the Tent of meeting” denotes heaven where the Lord is, see n. 9457, 9481, 9485, 9784, 9963; thus it also denotes that which conjoins man with heaven, for that which works and makes heaven with man also conjoins him with heaven. That there is signified conjunction with heaven through the acknowledgment that all goods and truths are from the Lord, is because that which was given for the work of the Tent of meeting was the half of a shekel, which was called “the silver of expiations” on account of the numbering of the people, and by “giving the half of a shekel” is signified the ascription of all things of faith and love to the Lord (n. 10220, 10221); and by “numbering” is signified the setting in order and disposing of all things by the Lord (see n. 10218).
10231. And it shall be to the sons of Israel for a memorial before Jehovah. That this signifies in this way the preservation of the church and of all things of the church by the Lord, is evident from the representation of the sons of Israel, as being the church (see the places cited in n. 9340); from the signification of “a memorial,” when said of Jehovah, as being preservation (n. 9849); and from the signification of “before Jehovah,” as being by the Lord (see n. 10146).
10232. To make expiation upon your souls. That this signifies because in this way evils are removed, is evident from the signification of “expiating upon their souls,” as being to remove evils by means of truths (see above, n. 10228); that here by “making expiation upon your souls” is signified because in this way evils are removed, and not, to remove evils, is because these things so follow from those which precede; for the internal sense does not regard the sense of the words according to the consistency in the letter, but according to the consistency in its own sense, which is that the preservation of the church and of all things of the church is from the Lord, because in this way evils are removed. That the church is then preserved with man is because evils do not hinder; for the Lord flows in constantly and continually with His mercy, and provides that the truths and goods that belong to the church are not only preserved with a man, but also that they are multiplied and grow; but so long as evils reign, the truths and goods of the church flowing in from the Lord are either rejected by the man, or are stifled, or perverted; whereas when evils are removed, they are accepted and acknowledged.
10233. Verses 17-21. And Jehovah spoke unto Moses, saying, And thou shalt make a laver of brass, and its base of brass, for washing; and thou shalt put it between the Tent of meeting and the altar, and thou shalt put waters therein. And Aaron and his sons shall wash from it their hands and their feet. When they enter into the Tent of meeting they shall wash with waters, that they die not; or when they come near unto the altar to minister, to burn a fire-offering to Jehovah. And they shall wash their hands and their feet, that they die not; and it shall be to them a statute of an age, to him and to his seed, to their generations. “And Jehovah spoke unto Moses, saying,” signifies perceptivity from enlightenment through the Word by the Lord; “and thou shalt make a laver of brass,” signifies the good of the natural man, in which is purification; “and its base of brass,” signifies the good of the ultimate of the natural, which is of the sensuous; “for washing” signifies purification from evils and falsities; “and thou shalt put it between the Tent of meeting and the altar,” signifies that there may be the conjunction of truth and good; “and thou shalt put waters therein,” signifies the truths of faith, through which there is purification in the natural; “and Aaron and his sons shall wash from it,” signifies a representative of the purification and regeneration of man by the Lord; “their hands and their feet,” signifies the interiors and exteriors of man; “when they enter into the Tent of meeting,” signifies worship from the good of faith; “they shall wash with waters,” signifies purification by means of the truths of faith; “that they die not,” signifies lest the representative perish; “or when they come near to the altar to minister, to burn a fire-offering to Jehovah,” signifies worship from the good of love; “and they shall wash their hands and their feet,” signifies the purification of the interiors and the exteriors of man; “that they die not,” signifies lest the representative perish; “and it shall be to them a statute of an age,” signifies an eternal law of order; “to him and to his seed, to their generations,” signifies all who receive the things that proceed from the Lord, thus who are being regenerated by Him.
10234. And Jehovah spoke unto Moses, saying. That this signifies perceptivity from enlightenment through the Word by the Lord, is evident from the signification of “Jehovah speaking unto Moses,” as being enlightenment through the Word by the Lord (see n. 10215); and from the signification of “saying” as being perception (n. 2862, 3509, 5743, 8660). Be it known that when anything new, distinct from what goes before, is to be set forth, it is said that “Jehovah spoke unto Moses,” as in this chapter (verses 11, 17, 22, 34); and also in other passages. The new thing now set forth is about purification from evils and falsities.
10235. And thou shalt make a laver of brass. That this signifies the good of the natural man, in which is purification, is evident from the signification of “a laver,” wherein is water for washing, as being the natural of man (of which below); and from the signification of “brass,” as being the good of this (n. 425, 1551). The subject treated of in what now follows is washing, and it is said that Aaron and his sons should wash their hands and their feet when they entered into the Tent of meeting, or came near unto the altar to minister; and in other places it is said that they who had become unclean should wash themselves and their garments, and so they would be clean; from which it can be seen that washing represented purification from evils; thus the washing of the body and the garments represented the purification of the heart and mind. Everyone who thinks from any enlightenment can see that the evils of the heart and mind were not wiped away by the washing, but only the uncleanness of the body and the garments; and that after this was wiped away the evils still remained; and that evils cannot possibly be washed away by water, but by repentance.
[2] From all this it is again evident that the things which were instituted among the Israelitish nation were external things that represented internal ones, and that these internal things were the real holy things of the church among them, and not the external things without the internal things. But that this nation nevertheless made all holiness to consist in the external things, and nothing of it in the internal things, is evident from the words of the Lord in the Gospel of Matthew as follows:
Woe unto you, scribes and Pharisees, hypocrites! For ye cleanse the outside of the cup and of the platter, but within they are full of extortion and intemperance. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, and the outside also shall become clean. Ye make yourselves like unto whitened sepulchers, which indeed appear beautiful outwardly, but within are full of dead men’s bones and of all uncleanness (Matt. 23:25-27; also Mark 7:2-8; and Luke 11:39).
[3] That the “laver” signifies the natural, is because by washing therein is signified purification from evils, and purification from evils is effected in the natural; and moreover by vessels in general is signified what is of the natural man (n. 3068, 3079, 9394), because the natural is the recipient of the spiritual things of the internal man. By the natural is meant the external of man, that is, what is called the external man. It may seem strange that by the “laver” is signified the natural of man; but be it known that the subject here treated of in the internal sense is purification from evils, and it is man that is purified; hence it follows that something of man is signified by that in which the washing, by which is signified purification, was effected. That this is the natural is because, as already said, purification is effected in this. Moreover, all things which were built up for the sake of worship among the Israelitish and Jewish nation signified things of heaven and the church, consequently such as belong to man; for unless they had signified something with man, they would not have represented anything.
[4] As by the “laver” is signified the natural of man; by the “waters in the laver,” the truths which are of faith; and by “washing,” purification from evils; it can from this be known what was signified by the brazen sea near the temple, and what by the twelve oxen which bore it; and likewise by the ten other lavers also placed near the temple, and by the lions, the oxen, and the cherubs engraved on them, also by the wheels like those of a chariot under them. The signification of all these things is evident when it is known what is signified by a laver, by water, and by washing, and when it is further known how the case is with purification from the evils in man, for each and all were representative of celestial and spiritual things.
[5] The brazen sea made by Solomon, and set near the temple, is thus described:
He made the molten sea of ten cubits from brim to brim, round in compass, the height five cubits; and a line of thirty cubits compassed it round about. And under the brim of it round about were wild gourds, for ten cubits, compassing the sea round about. It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set upon them above, and all their hinder parts were inward. Its thickness was a hand-breadth; and the brim thereof was according to the work of the brim of a cup, the flower of a lily; it held two thousand baths. And the sea was set on the right shoulder of the house eastward over against the south (1 Kings 7:23-26, 39).
[6] This vessel or laver is called a “sea,” because by the “sea” is signified memory-knowledge in general, and all memory- knowledge belongs to the natural of man (that the “sea” denotes memory-knowledge in general, see n. 28, 2850, 8184; and that this knowledge belongs to man’s natural, n. 1486, 3019, 3020, 3309, 3310, 5373, 6004, 6023, 6071, 6077, 9918). The reason why this laver was “according to the work of the brim of a cup” was because by a “cup,” a “bowl,” or a “goblet,” is also signified the memory-knowledge that belongs to the natural or sensuous of man (n. 9557, 9996). By the “twelve oxen” were signified all the goods of the natural and sensuous man in the complex, because they were for a base, and by a “base” is signified that which is ultimate, and supports. (That “twelve” denotes all things in the complex, see n. 3272, 3858, 3913; and that an “ox” denotes the good of the natural man, n. 2781, 9135.)
[7] That they looked to all the quarters of the world was because the good of the natural man is the receptacle of all things that flow in from the world, as well those which relate to goods as those which relate to truths. The diameter of “ten cubits” signified what is full (n. 3107); and the circumference “thirty cubits” signified a full and complete complex (n. 9082); “two thousand baths” signified the conjunction of good and truth, thus purification and regeneration, for regeneration is nothing else than the conjunction of good and truth; “two thousand” signify the same as “two,” for multiplied numbers signify the like as the simple ones from which they are compounded (n. 5291, 5335, 5708, 7973); and “two” denotes conjunction (n. 5194, 8423). The brazen sea being set “on the right shoulder of the house toward the east over against the south” signified that it looked to the Lord, for the Lord is the “East” (n. 101, 9668); the “house” or temple denotes heaven and the church where the Lord is (see n. 3720). From all this it can now be seen what was signified by the brazen sea, consequently what by the laver, namely, the natural of man, in which is purification.
10236. And its base of brass. That this signifies the good of the ultimate of the natural, which is the good of the sensuous, is evident from the signification of the “base” of the laver wherein was water for washing, as being the ultimate of the natural, which is called the sensuous; and from the signification of “brass,” as being good (see above, n. 10235). That the “base” denotes the ultimate of the natural, which is called the external sensuous, is because by the laver which is above it is signified the natural in which is purification, consequently by that which is beneath is signified what is in the lowest place; that is, in the ultimate, thus the external sensuous of man. The natural of man is external, middle, and internal; the external of the natural communicates with the world, and is called the external sensuous; the internal natural is what communicates with the internal man, which is in heaven; the middle natural is that which conjoins the two; for where there are an external and an internal, there must be a conjoining intermediate. (That man has an external, a middle, and an internal natural, see n. 4009, 4570, 5118, 5120, 5649, 9216.)
[2] By the sensuous, which is the ultimate of the natural, is properly meant that which is called the “flesh,” and which perishes when man dies, thus what has served man for his functions in the world; as the sensuous of sight, hearing, smell, taste, and touch. That this sensuous is the ultimate plane, in which the life of man terminates, and on which it reposes as a base, is evident, for it stands forth directly in the world, and through it as the outermost the world enters, and heaven departs. But this sensuous is common to man with brute animals, whereas the external sensuous which man has not so much in common with them, and yet is an external sensuous, is that which man has in his memory from the world, and is constituted of merely worldly, bodily, and earthly things there. The man who thinks and reasons from these things alone, and not from interior things, is called a sensuous man. This sensuous remains with man after death, but is quiescent; and this external sensuous is what is properly signified by the “base.”
[3] The nature of this sensuous was represented by the bases of the ten lavers, which were set near the temple, and which are thus described:
Solomon made the ten bases of brass; four cubits the length of each base, and four cubits the breadth; three cubits the height. Upon the closures that were between the flights of steps were lions, oxen, and cherubs; and upon the flights of steps in like manner above. Moreover, each base had four wheels and tables of brass; and its four corners had shoulders: beneath the laver were the shoulders molten. The work of the wheels was like the work of a chariot wheel; their hands, and their backs, and their tires, and their spokes, were all molten. After this manner he made the ten bases; all of them had one casting, one measure, one proportion. Then he made the ten lavers of brass; each laver contained forty baths; each laver was four cubits (1 Kings 7:27-39).
[4] The nature of the external sensuous in man is here described by representatives, and especially the protection of the Lord lest man should enter into the things of heaven or of the church from his sensuous, thus from the world, because this is contrary to Divine order. For the world cannot enter into heaven, but heaven can enter into the world, which comes to pass when the Lord inflows through heaven with man, and enlightens him, teaches him, and leads him, by means of the Word. That to enter from the world into the things of heaven is contrary to Divine order, can be seen from those who enter from their sensuous, thus from the memory-knowledges which enter from the world, in that they believe nothing whatever.
[5] Protection to prevent this is signified by the lions, the oxen, and the cherubs, for by “lions” is signified protection lest truths enter, “lions” denoting truths in their power (n. 6367, 6369); by “oxen” is signified protection lest goods enter, for “oxen” denote goods in their power (see n. 2781). That by “cherubs” is signified the protection of the Lord lest this be done, see n. 308, 9509; also that the “shoulders” of which mention is made denote power and resistance, n. 1085, 4931-4937, 9836. By the “wheels as of a chariot” is signified the capacity of being wise when all things enter from heaven, for thus all things advance according to order, because the “wheels” of a chariot denote the capacity of advancing, thus of learning (n. 8215, 9872); and “chariots” denote what belongs to the doctrine of heaven and the church (n. 5321, 8215).
[6] What the sensuous man is, may again be briefly told. He is called a sensuous man who thinks only from such things as are in the memory from the world, and who cannot be raised toward interior things; such especially are they who believe nothing about heaven and the Divine because they do not see them, for they trust solely in the senses; and what does not appear before the senses they believe to be nothing. Such people closely approach the nature of brute animals, which also are led solely by the external senses; nevertheless they are cunning and skilful in acting and reasoning; but they do not see truth from the light of truth. Such were formerly called serpents of the tree of knowledge, and such for the most part is the infernal crew. (But what the sensuous man is, and what the sensuous itself, may be seen in the places cited in n. 9331, 9726, 9730, 9731, 9922, 9996; and what it is to be raised above sensuous things, or to be withdrawn from them, in those cited in n. 9922.)
[7] The good of the sensuous, which is signified by the “base of brass,” is what is called the pleasure and delight that affect the imaginative thought, which thought is merely from what is earthly, bodily, and worldly; and it is distinguished from other delights by the fact that it looks to no other uses than those of self, or for the sake of self. For the sensuous man is in the love of self and of the world, and his delights belong to these loves. And because the loves of the sensuous man are of this nature, it is evident that he is more skilful than others in reasoning and in acting for the sake of profits and honors. For his body burns with the fire of this love, and this fire kindles a light which is called natural light; and when this has been kindled to brightness, then the light of heaven, which is of the interior man, is completely obscured; consequently the things of this light, being in thick darkness, are said to be nothing. It is otherwise with those who act from the fire of heaven, and think from the light of this fire. From all this it can be seen what is meant by the good of the sensuous, which is signified by the “base” of the laver.
10237. For washing. That this signifies purification from evils and falsities, is evident from the signification of “washing,” as being purification from evils and falsities (see n. 3147, 5954). As in what now follows the subject treated of in the internal sense is purification from evils and falsities by means of the truths of faith, it shall be briefly told how this is; for by “washing” is signified purification; by “waters” are signified the truths of faith; and by the “laver” containing the water is signified the natural, because all spiritual purification is effected in the natural. Man has an external and an internal; the external is called the natural, and also the natural man; and the internal is called the spiritual, and also the spiritual man, for the reason that the internal of man is in the spiritual world where spirits and angels are, and his external is in the natural world where men are. Both the internal and the external man are purified, the internal in heaven, and the external while the man lives in the world, thus in the natural which is in the world.
[2] The reason why purification goes on in the natural at that time, is that the truths of faith come to clear perception in the natural; for there they are among the memory-knowledges, or things of the memory, which are clearly perceived when they are thought of. But this is not the case with the things that are thought of in the internal man; these do not come to clear perception while the man is in the world, because the ideas in the internal man are spiritual. Hence it is that purification is effected in the natural. That it is effected by means of the truths of faith can be seen from the fact that those who are being purified must not only know what evil and falsity are, but must also acknowledge them, and then hold them in aversion and shun them. When this is done, then for the first time is the man purified from them; and evils and falsities cannot be known, thus cannot be acknowledged, except in the natural by means of the truths of faith; for these truths teach what things are evil and false, and thus make them manifest. He who believes that he is purified from evils and falsities before he sees and acknowledges them in himself, is very much mistaken (see n. 8388, 8390, and the following numbers).
[3] It was said that it is in the natural that a man knows his evils and falsities by means of the truths of faith; that is, he knows them in the external man, but not in the internal; the reason is that the ideas of thought in the internal man are spiritual, and spiritual ideas cannot be comprehended in the natural, for they are intellectual ideas which have no such objects as are in the material world; nevertheless these spiritual ideas, which are proper to the internal man, flow into the natural ideas which belong to the external man, and produce and make them, which is done by means of correspondences. But concerning the spiritual ideas which belong to the internal man, of the Lord’s Divine mercy more will be said when heaven is described, with the spirits and angels there, for they think by means of spiritual ideas, and also converse with each other by means of them.
10237a. And thou shalt put it between the Tent of meeting and the altar. That this signifies that there may be the conjunction of truth and good, is evident from the signification of “between the Tent of meeting and the altar,” as being the conjunction of truth and good (see n. 10001, 10025). The reason why the laver was set between the Tent of meeting and the altar, and Aaron and his sons there washed their hands and their feet, was that there might be represented the purification of the heart, and regeneration, which in its essence is the conjunction of truth and good; for the conjunction of truth and good is heaven itself with man; wherefore also heaven is compared in the Word to a marriage. This conjunction is effected by means of the truths of faith, because these teach how man ought to live; and therefore when he lives according to the truths of faith, the conjunction of truth and good is effected, truth being then made good by means of the life. The life of truth is good. This is also meant by man’s being regenerated “by water and the spirit,” “water” denoting the truth of faith; and “the spirit,” a life of this. (That regeneration is the conjunction of truth and good, see n. 2063, 3155, 3158, 3607, 4353, 5365, 5376, 8516, 8517, 8772, 10067.)
10238. And thou shalt put waters therein. That this signifies the truths of faith, through which there is purification in the natural, is evident from the signification of “waters,” as being the truths of faith (see n. 28, 739, 2702, 3058, 3424, 4976, 5668, 8568, 9323); and from the signification of the “laver,” as being the natural (of which above, n. 10235). He who does not know that “waters” signify the truths of faith, will fail to comprehend many passages in the Word; as what is signified by the statement that “unless a man is born of water and of the spirit, he cannot enter into the kingdom of God” (John 3:5). They who by “water” in this passage understand nothing but water, believe that the water of baptism is that by which man is regenerated; when yet the water contributes nothing to regeneration; but the truth of faith and the good of love; for water merely washes away the uncleanness of the body, and by no means the evils of the heart.
[2] He who does not know that “waters” signify the truths of faith, cannot know what baptism signifies; for he believes that this external rite saves man, when yet this external thing effects nothing; but the internal thing that is signified, which is regeneration by means of the truths of faith. For they who are of the church are distinguished by baptism from all others in the whole world, because they can be regenerated by means of the truths of faith, but not those who are outside the church, seeing that within the church is the Word, in which are the truths of faith.
[3] He who does not know that “waters” signify the truths of faith, cannot know what is meant by “the waters that were above the expanse, and the waters that were under the expanse” (Gen. 1:6-10), when yet by “the waters above the expanse” are signified the truths of faith in the internal man; and by “the waters under the expanse,” the truths of faith in the external man; for the subject treated of in that chapter is the new creation of the man of the Most Ancient Church, thus his regeneration.
[4] He who does not know that “waters” signify the truths of faith, cannot know either what is signified by “waters” in these passages:
Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a fountain of water springing up into eternal life (John 4:13).
The poor and the needy seek water, but there is none, and their tongue faileth for thirst. I will open rivers on the hillsides, and I will set fountains in the midst of the valleys; I will make the wilderness a pool of waters, and the dry land springs of waters (Isa. 41:17, 18).
They shall not thirst, He shall cause the waters to flow out of the rock for them; and He shall cleave the rock that the waters flow out (Isa. 48:20, 21).
And very frequently elsewhere. But see what has been previously said and shown on this subject; as, That purification from evils and falsities is effected by means of the truths of faith (n. 2799, 5954, 7044, 7918, 9089, 10229): As also regeneration (see the places cited in n. 9959) That “baptism” signifies regeneration by means of the truths of faith (n. 4255, 5120, 9089): That purification is effected in the natural (n. 3147, 9572): And also regeneration (see the places cited in n. 9325 at the end).
10239. And Aaron and his sons shall wash from it. That this signifies a representative of the purification and regeneration of man by the Lord, is evident from the signification of “washing,” as being purification (see above, n. 10237); from the representation of Aaron, as being the Lord as to Divine good celestial (n. 9806, 10068); and from the representation of the sons of Aaron, as being the Lord as to Divine good spiritual (n. 9807, 10068); from which it is evident that by Aaron and his sons “washing from the laver” is signified a representative of the purification of man by the Lord. That it is also a representative of regeneration, is because regeneration also was represented by washing, but by the washing of the whole body, which washing was called “baptizing” (that “baptizing,” or “baptism,” signifies regeneration, see n. 4255, 9088).
[2] But regeneration differs from purification in that regeneration precedes, and purification follows; for no one can be purified from evils and falsities except the man who is being regenerated, and after he has been regenerated; for he who has not been regenerated is indeed withdrawn from evils insofar as he allows; but he is not purified from them, for he is always impure. It is otherwise with the regenerate man, who is being purified from day to day, which is meant by the Lord’s words to Peter:
He that hath been washed needeth not save to be washed as to his feet, and so is wholly clean (John 13:10).
“He who hath been washed” signifies one who is regenerate.
[3] That the washing of everything was called “baptizing,” is evident in Mark 7:4; and the washing of the whole body, in Matthew 3:13-16; Mark 1:9; and 2 Kings 5:10, 14. The Jordan, in which the washings took place, which were baptizings (Matt. 3:6-13; Mark 1:5; 2 Kings 5:10, 14), signified the natural (n. 1585, 4245). By the washing of baptism is also signified temptation (Matt. 20:21-23), because all regeneration is effected by means of temptations (n. 5036, 5773, 8351, 8958, 8959).
[4] A few words shall be added to say why the Lord, when He was in the world, Himself also wished to be baptized, when yet by baptizing is signified the regeneration of man by the Lord. It was because the baptizing of the Lord Himself signified the glorification of His Human; for in the Word that which signifies the regeneration of man signifies also the glorification of the Human in the Lord, because the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4401, 5688). Therefore when the Lord suffered John to baptize Him, He said:
Thus it becometh us to fulfil all the righteousness of God (Matt. 3:15).
“To fulfill all the righteousness of God” denotes to subdue the hells by His own power, and reduce them and the heavens into order, and at the same time glorify His Human; which things were done by means of temptations admitted into Himself, thus by means of continual combats with the hells, even to the last on the cross. (That this is the “righteousness” which the Lord fulfilled, see n. 9486, 9715, 9809, 10019, 10152.) The like things are also signified by “all things being fulfilled which were written concerning the Lord in the Law and the Prophets” (Luke 18:31; 22:37; 24:44); and by the Lord’s coming “to fulfill all things of the law” (Matt. 5:17, 18).
[5] He who does not know the arcana of the Word believes that the Lord became righteousness by fulfilling all things of the Law, and that by this fulfillment He set free the human race from the yoke of the Law, thus from damnation. But this is not the meaning of these words; but that He became righteousness through the subjugation of the hells, the reduction of the heavens into order, and the glorification of His Human; for by this He introduced Himself into power, so that He could, from His Divine Human, eternally subjugate the hells, and keep the heavens in order, and so regenerate man, that is, deliver him from the hells, and save him.
10240. As by “washing” is also signified regeneration, something further shall be said about this. He who does not know that the Lord, both in the Prophets and in the Evangelists, spoke by correspondences, consequently that in the Word there is an internal sense, cannot possibly know what is meant by the Lord’s words in John:
Verily, verily, I say unto thee, except a man be born of water and the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; but that which is born of the Spirit is spirit. The Spirit bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the Spirit (John 3:5, 6, 8).
[2] If these words are unfolded by means of correspondences, it is plain what their meaning is, for they are arcana of heaven. By correspondence “water” is the truth of faith which comes to clear perception in the natural man; “the Spirit” is the Divine truth which flows in from the Lord through the internal of man into his external or natural, whereby the man who is being regenerated has the life of faith; “the flesh” is what is man’s own, which is nothing but evil; by “the Spirit blowing where it willeth” is signified that the Lord in mercy gives new life by means of the Divine truth; by “hearing the voice thereof” is signified that these things come to perception in the external or natural man; “the voice” denotes what is announced from the Word; by “not knowing whence it cometh and whither it goeth” is signified that man does not know how regeneration is effected, for it is effected by the Lord by means of countless and unutterable secret things.
[3] That by correspondence “waters” are truths of faith, see n. 28, 739, 2702, 3058, 3424, 4976, 5668, 8568, 9323, 10238; also that “the Spirit” is Divine truth, from which is the life of faith (n. 9229, 9818); that “flesh” is what is man’s own, which is nothing but evil (n. 8409); that “breathing” is the state of the life of faith (see n. 9281); that the “voice” is what is announced from the Word, thus truth therefrom (n. 9926); that “hearing” is perception (n. 9311, 9926); that “to come and to go,” or to enter in and go out, is the state of the thing from beginning to end (n. 9927); that the secret things of regeneration are countless and unutterable (n. 3179, 3573, 5398, 9334, 9336); and that what goes on in the internal man is not perceived while the man is in the world, but only what is in the external or natural man (n. 10236).
10241. Their hands and their feet. That this signifies the interiors and exteriors of man, is evident from the signification of “hands,” as being the interiors of man (of which below); and from the signification of “feet,” as being the exteriors of man, thus his natural things, for these are exterior. (That the “feet” denote what is natural, thus the exteriors of man, see n. 2162, 3761, 3986, 4280, 4938-4952, 9406.) But that the “hands” denote the interiors is because the higher things of the body extend into the hands, and there terminate, consequently by the “hands” is signified whatever pertains to man, and also his power (see the places cited in n. 10019). But when both the “hands” and the “feet” are mentioned, then there is signified whatever is in the internal and also in the external man, or both spiritual and natural things. For this reason by “lifting up the hand” is signified power in the spiritual; and by “lifting up the foot,” power in the natural (see n. 5327, 5328); moreover, by the extremes of man are signified all that pertains to him (n. 10044), and the extremes are the hands and feet. From all this it can be seen why Aaron and his sons were to wash the hands and feet when they entered into the Tent of meeting, or came near to the altar to minister.
10242. When they enter into the Tent of meeting. That this signifies worship from the good of faith, is evident from the signification of “entering into the Tent of meeting,” when said of Aaron and his sons, as being to represent all things of worship from the good of faith. That these things were represented by “entering into the Tent of meeting,” was because by “coming near to the altar” were represented all things of worship from the good of love. There are two essentials of Divine worship: the good of faith, and the good of love. Worship is Divine, whether it be from the former good, or from the latter. The good of faith is the good of charity toward the neighbor; and the good of love is the good of love to the Lord. These goods differ from each other as do the spiritual and the celestial, for the nature of which difference see the places cited in n. 9277. Worship from the good of faith, or from the good of charity toward the neighbor, was represented by the ministration of Aaron and his sons in the Tent of meeting (in which there was daily ministration), because by that Tent was represented the heaven where spiritual good reigns; but worship from celestial good, which is the good of love to the Lord, was represented by the ministration of Aaron and his sons at the altar (n. 9963, 9964, 10001, 10025).
10243. They shall wash with waters. That this signifies purification by means of the truths of faith, is evident from the signification of “washing,” as being purification from evils and falsities (see above, n. 10237); and from the signification of “waters,” as being the truths of faith (see also above, n. 10238). He who does not know what is signified by “washing,” and what by the “feet” and “hands,” cannot know what these words involve, in John:
Jesus poureth water into the basin, and beginneth to wash the disciples’ feet, and to wipe them with the linen towel wherewith He was girded. And He cometh to Simon Peter, who saith unto Him, Dost Thou wash my feet? Jesus answered, What I do thou knowest not now, but thou shalt know hereafter. Peter saith unto Him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with Me. Peter saith to Him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that hath been washed, needeth not save to be washed as to his feet, but is wholly clean. Ye are clean already (John 13:5-10).
Who can know what is involved in what the Lord said, “What I do, thou knowest not now, but thou shalt know hereafter,” and “if I wash thee not, thou hast no part with Me”? and, “he who hath been washed needeth not save to be washed as to his feet, but is wholly clean”?
[2] That the subject here treated of is purification from evils and falsities, cannot be known except from the internal sense, from which it is evident that by “washing” is meant purification from evils and falsities; by the “water in the basin,” the truth of faith in the natural; by the “linen towel, with which the Lord was girded and with which He wiped,” the Divine truth proceeding from Him; by the “feet,” the natural of man; by “washing the head, hands, and feet,” regeneration, and in like manner by “him who hath been washed.” Thus by “washing the feet” is meant to purify the natural of man, for unless this is purified and cleansed with man while he lives in the world, it can never be purified afterward. For such as the natural of man is when he dies, such it remains. It is not amended afterward, because it is this plane into which the interiors, which are spiritual, flow, it being their receptacle; and therefore when it has been perverted, the interiors are perverted into its image when they flow in. This is as when the eye is injured, or any other organ of sense, or member of the body, in that the interiors then feel and act through the organ or member no otherwise than according to the reception of them there.
[3] That for this reason a man can never be purified unless he is purified in the world in respect to his natural, is meant by the Lord’s words, “What I do thou knowest not now, but thou shalt know hereafter.” That he who has been regenerated is not to be purified except in respect to the natural, is meant by these words, “He that hath been washed needeth not save to be washed as to his feet, and is wholly clean.” And that all purification is effected by the Lord alone, by these words, “If I wash thee not, thou hast no part with Me.” And that this is effected by means of the Divine truth which proceeds from the Lord, is signified by His “wiping with the linen towel with which He was girded.” That a “linen cloth” denotes truth from the Divine, see above (n. 7601); thus the linen cloth with which the Lord was girded denotes the Divine truth from Him. (That “water” denotes the truth of faith, see n. 10238; that a “basin” or “laver” in which is water denotes the natural, see n. 10235; that the “washing” of the head, hands, and feet, or of the whole body, denotes regeneration, n. 10239; and that the “feet” denote the natural of man, n. 10241.) From all this it can be seen again that the Lord spoke by correspondences, thus from the internal sense, because from heaven in which is this sense; and therefore unless the Word of the Lord is understood as to this sense, it is understood but little.
10244. That they die not. That this signifies lest the representative perish, is evident from the signification of “dying,” when said of the ministration of Aaron and of his sons, as being the cessation of the representatives, and consequently of conjunction with heaven (see n. 9928). The case herein is this. In the church that existed with that nation, conjunction with heaven, and through heaven with the Lord, was solely by means of representatives, that is, by means of external things that represented internal ones; and therefore as soon as they did not minister according to the prescribed rituals, the representative perished, and with it conjunction with heaven. And when conjunction with heaven perished, they had no protection against hell. Hence the death of the sons of Aaron, Nadab and Abihu, for they put incense upon strange fire (Lev. 10:1, 2), by which was represented worship from some other love than the love of the Lord. Hence their separation from heaven, and extinction. The like would have happened if Aaron or his sons had come near to minister unwashed; for thus they would have represented worship not from heaven, but profane, which is from hell. From all this it is evident that by “dying,” when said of the ministration of Aaron and of his sons, is signified the extinction of the representatives, and consequently of conjunction with the heavens.
10245. Or when they come near to the altar to minister, to burn a fire-offering to Jehovah. That this signifies worship from the good of love, is evident from the signification of “coming near to the altar to minister,” as being to represent the Lord as to the good of love (see n. 9964); and from the signification of “to burn a fire-ring to Jehovah,” as being worship from the love of the Lord. For by “burning,” or sacrificing, is signified worship (n. 6905, 8936), and by “a fire-offering to Jehovah” is signified what is from the Divine love of the Lord (n. 10055). (How the case herein is, see just above, n. 10241.)
10246. And they shall wash their hands and their feet. That this signifies the purification of the interiors and the exteriors of man, is evident from what was shown above (see n. 10239, 10240), where are the like words.
10247. That they die not, signifies lest the representation perish (as above, n. 10243).
10248. And it shall be to them a statute of an age. That this signifies an eternal law of order, is evident from the signification of “a statute,” as being a law of order (see n. 7884, 7995, 8537); and from the signification of “an age,” as being what is eternal. That “an age” denotes what is eternal, is because by “an age” is meant duration even to the end; and in the internal sense this duration signifies what is eternal; moreover, the word by which “an age” is here expressed in the original tongue signifies eternity. That “an age” denotes what is eternal, is because “an age,” when said in the Word about the church, signifies its duration even to the end; and consequently when it is said of heaven, where there is no end, and when it is said of the Lord, it signifies what is eternal. This is predicated in general of every church, but specifically of the celestial church. Moreover, “an age” also signifies the world and life there, and likewise life thereafter to eternity.
[2] As regards the FIRST meaning: That “an age” when said of the church, signifies its duration even to the end, is evident from the following passages:
The disciples said unto Jesus, Tell us what shall be the sign of Thy coming, and of the consummation of the age? (Matt. 24:3).
By “the consummation of the age” is signified the last time of the church, thus its end, when there is no longer any faith because no charity. That this is the consummation of the age, consequently that “an age” denotes the duration of the church even to its end, can be seen from all that was said by the Lord in that chapter, which may be seen unfolded in this work before the chapters of Genesis, from chapter 26 to chapter 40. The like is signified elsewhere by “an age” and its “consummation” in the same Gospel:
The harvest is the consummation of the age (Matt. 13:39, 40, 49).
I am with you all the days even unto the consummation of the age (Matt. 28:20).
Here also the “age” means the duration of the church from beginning to end.
[3] In Ezekiel:
They shall dwell upon the land, they and their sons, and their sons’ sons, even to an age; David shall be their prince for an age. My sanctuary shall be in the midst of them for an age (Ezek. 37:25, 28).
These things are said of Israel, by whom in the internal sense is meant the spiritual church; by the “land on which they shall dwell” is also signified the church; by the “sanctuary,” everything of the church; and by “David,” the Lord; from which it is evident that by “to an age” is signified even to the end. (That “Israel” in the Word denotes the spiritual church, see the places cited in n. 9340; that the “land” denotes the church, see the places cited in n. 9325; that the “sanctuary” denotes everything of the church, and that it is predicated of the good and truth of the spiritual church, n. 8330, 9479; and that “David” denotes the Lord, n. 1888, 9954.)
[4] In David:
Before the mountains were born, and the earth and the world were formed, even from age to age, Thou art God (Ps. 90:2).
By “the mountains being born,” and by “the earth and the world being formed,” is not meant the creation of the world, but the setting up of the church; for “mountains” in the Word signify celestial love, thus the church in which is this love; the “earth” also and the “world” signify the church; hence “from age to age” signifies from the setting up of churches to their ends; for churches follow on, one after another, because when one has been ended or vastated another is set up. (That a “mountain” denotes celestial love, consequently the church which is in this love, see n. 795, 796, 4210, 6435, 8758; and that “land” denotes the church specifically, and the “world” the church generally, see the places cited in n. 9325.)
[5] SECONDLY: That “an age,” when said of heaven where there is no end, and of the Lord, signifies what is eternal, is evident from the following passages:
Jehovah is King for an age, and forever (Ps. 10:16; also Exod. 15:18).
Thy kingdom is a kingdom of all the ages; and Thy dominion is to every generation and generation (Ps. 145:13).
The living God, the King of an age (Jer. 10:10).
His dominion is the dominion of an age which shall not pass away. Afterward the saints of the highests shall receive the kingdom, and shall confirm the kingdom even to an age, and even to ages of ages (Dan. 7:14, 18, 27).
Thine is the kingdom, and the power, and the glory, unto ages (Matt. 6:13).
God shall give unto Him the throne of David, that He may reign over the house of Jacob for ages (Luke 1:32, 33).
[6] To Jesus Christ be glory and strength unto ages of ages (Rev. 1:6).
Behold I am alive unto ages of ages (Rev. 1:18).
To the Lamb be blessing, and honor, and glory, and strength, unto ages of ages. The twenty-four elders worshiped Him that liveth unto ages of age (Rev. 5:13, 14; 10:6; 11:15).
My salvation shall be for an age, and My righteousness to generation of generations (Isa. 51:6, 8).
The angel of His faces carried them all the days of an age (Isa. 63:9).
Many of them that sleep shall awake to the life of an age (Dan. 12:2).
If anyone shall eat of this bread, he shall live for an age (John 6:51, 58).
I give unto them eternal life, and they shall not perish for an age (John 10:28).
Lead me in the way of an age (Ps. 139:24).
He hath established them forever and for an age, He hath made a statute which shall not pass away (Ps. 148:6).
[7] In these passages “an age” signifies what is eternal, because it is said of the Lord and of His kingdom, and of heaven and the life there, whereof there is no end; “ages of ages” do not mean eternities of eternities, but denote what is eternal; and the expression is used relatively to churches on earth of which one succeeds another. It is evident from the Word that on our earth a church has been set up four times, of which the first was the Most Ancient Church, which was before the flood; the second was the Ancient Church, which was after the flood; the third was the Israelitish and Jewish Church; and lastly there was the Christian Church. The period of each Church, from beginning to end is “an age;” moreover, after this last mentioned Church, a new one will begin. These successions of churches are meant by “ages of ages.” (That “an age” denotes the duration of a church even to the end, was shown above.)
[8] THIRDLY: That “an age” is predicated in general of every church, but specifically of the celestial church, is evident from the following passages:
I will set up the tent of David that is fallen, and will build according to the days of an age (Amos 9:11);
where by “the days of an age” is meant the time of the Most Ancient Church, which was celestial. And in Micah:
Bethlehem Ephrathah, out of thee shall He come forth unto Me who shall be Ruler in Israel, whose goings forth are from of old, from the days of an age (Micah 5:2);
where the sense is the same. And in Moses:
Remember thou the days of an age; understand ye the years of generation and generation (Deut. 32:7).
Here “the days of an age” denote the time of the Most Ancient Church, which was celestial; and “the years of generation and generation” denote the time of the Ancient Church, which was spiritual.
[9] In Isaiah:
Awake, awake, put on strength, O arm of Jehovah; awake according to the days of antiquity, of the generation of ages (Isa. 51:8-9).
“According to the days of the generation of ages” denotes according to the states of love and faith in the Ancient Churches derived from the Most Ancient Church. In David:
I have considered the days of old, the years of ages (Ps. 77:5);
where the sense is the same.
[10] Again:
Remember the former things from an age (Isa. 46:9).
Then shall the meat-offering of Judah and Jerusalem be sweet to Jehovah, according to the days of an age, and according to the ancient years (Mal. 3:4).
Judah shall be seated for an age, and Jerusalem to generation and generation (Joel 3:20);
where by “Judah” is signified the celestial church, of which it is therefore said, “according to the days of an age,” and “for an age;” and by “Jerusalem” is signified the spiritual church, of which it is said, “according to the ancient days,” and “to generation and generation.” (That “Judah” denotes the celestial church, see n. 3654, 3881, 6363, 8780; and “Jerusalem,” the spiritual church, n. 402, 3654.)
[11] FOURTHLY: That “an age” signifies the world and life there, is evident from the following passages:
He that was sown among the thorns, this is he that heareth the Word, but the care of this age and the deceitfulness of riches choke the Word (Matt. 13:22).
The sons of this age are more prudent than the sons of light (Luke 16:8).
The sons of this age marry and are given in marriage (Luke 20:34).
The wicked and the secure of the age multiply riches (Ps. 73:12).
[12] FIFTHLY: That “an age” signifies the life after death to eternity:
He shall receive a hundredfold now in this time, and in the age to come life eternal (Mark 10:30).
When I shall bring thee down with them that go down into the pit, to the people of an age (Ezek. 26:20).
And in other passages, as Luke 18:9, 30; 20:35; Isa. 34:10, 17; Rev. 14:11; 20:10; 22:5.
10249. To him and to his seed, to their generations. That this signifies all who receive the things that proceed from the Lord, thus who are being regenerated by Him, is evident from the representation of Aaron, as being the Lord in respect to Divine good (see n. 9806, 9946); from the signification of “seed,” as being those who are born of the Lord, thus who are being regenerated, for they who are being regenerated are said to be “born of God,” and also to be “His sons.” But in the sense abstracted from persons by “the seed of Aaron” are signified the things which proceed from the Lord, thus by virtue of which a man is regenerated, which are the goods of love and the truths of faith. And from the signification of “generations,” as being the goods and truths which proceed from the former as from their parents, and their derivations; for by “generations” in the Word in the internal sense are meant spiritual generations, which are those of love and faith (see the places cited in n. 10204).
[2] As the Lord is meant by Aaron in the representative sense, therefore by the “seed of Aaron” are specifically meant those who are in the Lord’s celestial kingdom; and by “generations” those who are in His spiritual kingdom; for the goods and truths of love and faith in the heavens are born and proceed in this way from the Lord. That by “seed,” “those born,” and “generations,” are meant those who are in love and faith to the Lord, and in the abstract sense the goods of love and the truths of faith, is evident from many passages in the Word, of which only the following may be adduced:
I will bring thy seed from the east, and gather thee from the west (Isa. 43:5);
this is said of Jacob and Israel, by whom in the internal sense is meant the church external and internal, the “seed” of which is the truth of faith and the good of charity.
[3] Again:
I will pour out My spirit upon thy seed, and My blessing upon thine offspring (Isa. 44:3);
“upon seed,” and “upon offspring,” denote upon those who are of the church, thus upon the things that are of the church, which are goods and truths, or charity and faith, for these make the church with man. Again:
In Jehovah shall all the seed of Israel glory (Isa. 45:25);
where the meaning is the same. Again:
If He shall make His soul guilty, He shall see His seed (Isa. 53:10);
speaking of the Lord, whose “seed” they are called who are born of Him, thus who are regenerated. Again:
To the right hand and to the left thou shalt break forth, and thy seed shall inherit the nations (Isa. 54:3);
where the meaning is similar.
[4] In Jeremiah:
Behold the days come that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast (Jer. 31:27).
These words are not understood unless it is known what is signified by “the house of Israel,” and “the house of Judah,” also what by “the seed of man,” and “the seed of beast.” They who do not think beyond the sense of the letter will believe the meaning to be that man and beast are to be multiplied in Israel and Judah, but this meaning involves nothing holy of the church. But by “the house of Israel” is there meant the spiritual church, and by “the house of Judah” the celestial church; “the seed of man” denotes the internal good of these churches; and “the seed of beast” denotes their external good. (That a “beast” denotes the affection of good, see the places cited in n. 9280; and that when mention is made of “man and beast,” it denotes what is internal and what is external, n. 7523.)
[5] Again:
As the army of the heavens shall not be numbered, and the sand of the sea is not measured, so will I multiply the seed of David (Jer. 33:22).
I have made a covenant with My chosen, I have sworn unto David; thy seed will I establish for an age, and build up thy throne to generation and generation (Ps. 89:3, 4).
By the “seed of David” is not meant the posterity of David as a father, for this was not so greatly multiplied, nor of so much importance that it should be multiplied as the army of the heavens and as the sand of the sea; but by “David” in this passage, as also in other places, is meant the Lord as to Divine truth, thus by his “seed” those who have been regenerated or born of the Lord, and in the abstract sense the things which they have from the Lord, namely, the truths of faith and the goods of charity. (That “David” denotes the Lord, see n. 1888, 9954.)
[6] And again:
A seed that shall serve Jehovah shall be counted to the Lord for a generation (Ps. 22:30).
Their seed shall become known among the nations, and their offspring in the midst of the peoples (Isa. 61:9).
Here “seed” denotes those who are regenerate, thus those who are of the church, and in whom the church is; thus in a sense abstracted from persons, those things which make a regenerate man, or which make the church with a man, which are faith and charity from the Lord.
[7] And in John:
The dragon was angry against the woman, and went away to make war with the remains of her seed, who keep the commandments of God, and have the testimony of Jesus Christ (Rev. 12:17).
By “the dragon” are meant those who will attempt to destroy the church of the Lord hereafter to be set up; by “the woman” is meant this church; and by “those who are of her seed” are meant those who are in love and faith to the Lord from the Lord. But in the opposite sense “seed” signifies those who are against the things of the church, thus who are in evil and the falsities thence derived; and in the abstract sense evils and falsities; as in these passages:
Woe to the sinful nation, a seed of evil ones (Isa. 1:4).
Sons of the sorceress, seed of the adulterer, are ye not born of transgression, the seed of a lie? (Isa. 57:3, 4).
The seed of evil-doers shall never be mentioned (Isa. 14:20).
10250. Verses 22-33. And Jehovah spoke unto Moses, saying, And do thou take to thee chief spices, best myrrh five hundred, and aromatic cinnamon the half thereof two hundred and fifty, and aromatic calamus two hundred and fifty, and cassia five hundred, in the shekel of holiness; and oil of olive a hin. And thou shalt make it an oil of anointing of holiness, an ointment of ointment, the work of a perfumer; it shall be an oil of anointing of holiness. And thou shalt anoint with it the Tent of meeting, and the ark of the Testimony, and the table and all the vessels thereof, and the lampstand and the vessels thereof, and the altar of incense, and the altar of burnt-offering, with all the vessels thereof, and the laver and its base. And thou shalt sanctify them, and they shall be a holy of holies; whosoever toucheth them shall be made holy. And thou shalt anoint Aaron and his sons, and shalt sanctify them to minister to Me in the priest’s office. And thou shalt speak unto the sons of Israel, saying, This shall be to Me an oil of anointing of holiness to your generations. Upon the flesh of man shall it not be poured; and in the quality thereof ye shall not make any like it; holy is this; holy shall it be to you. The man who shall make ointment like it, and who shall put of it upon a stranger, he shall be cut off from his peoples. “And Jehovah spoke unto Moses, saying” signifies another perceptivity from enlightenment through the Word by the Lord; “and do thou take to thee chief spices” signifies truths with goods, from the Word, which are gratefully perceived; “best myrrh” signifies the perception of sensuous truth; “five hundred” signifies full; “and aromatic cinnamon” signifies the perception and affection of natural truth; “the half thereof, two hundred and fifty” signifies the corresponding quantity; “and aromatic calamus” signifies the perception and affection of interior truth; “two hundred and fifty” signifies the corresponding quantity and quality; “and cassia” signifies truth still more interior from good; “five hundred” signifies full; “in the shekel of holiness” signifies the estimation of truth and good; “and oil of olive” signifies the Lord’s Divine celestial good; “a hin” signifies the quantity for conjunction; “and thou shalt make an oil of anointing of holiness” signifies a representative of the Divine good of the Lord’s Divine love; “an ointment of ointment” signifies in each and all things of His Human; “the work of a perfumer” signifies from the influx and operation of the Divine Itself which was in the Lord from conception; “it shall be an oil of anointing of holiness” signifies a representative of the Lord as to the Divine Human; “and thou shalt anoint with it the Tent of meeting” signifies to represent the Divine of the Lord in the heavens; “and the ark of the Testimony” signifies in the celestial good that belongs to the inmost heaven; “and the table and all the vessels thereof” signifies in spiritual good from the celestial, that belongs to the second heaven, and in the ministering goods and truths; “and the lampstand and the vessels thereof” signifies in spiritual truth, that belongs to the second heaven, and in the ministering truths; “and the altar of incense” signifies in all things of worship from these goods and truths; “and the altar of burnt-offering” signifies to represent the Divine Human of the Lord and the worship of Him in general; “with all the vessels thereof” signifies Divine goods and Divine truths; “and the laver and its base” signifies all things that belong to purification from evils and falsities, and to regeneration by the Lord”; and thou shalt sanctify them, and they shall be a Holy of holies” signifies in this way the influx and presence of the Lord in the worship of the representative church; “whosoever toucheth them shall be made holy” signifies that which is communicative to all who receive in love and faith; “and thou shalt anoint Aaron and his sons” signifies inauguration to represent the Lord in both kingdoms; “and shalt sanctify them to minister to Me in the priest’s office” signifies to represent the Lord in respect to all the work of salvation; “and thou shalt speak unto the sons of Israel, saying” signifies instruction for those who are of the church; “this shall be to Me an oil of anointing of holiness” signifies a representative of the Lord as to the Divine Human; “to your generations” signifies in all things of the church; “upon the flesh of man shall it not be poured” signifies no capability of communication with man’s own; “and in the quality thereof ye shall not make any like it” signifies no imitation from the study of man; “holy is this, holy shall it be to you” signifies because it is the Divine of the Lord; “the man who shall make ointment like it” signifies the imitation of Divine things by art; “and who shall put of it upon a stranger” signifies conjunction with those who do not acknowledge the Lord, thus who are in evils and the falsities of evil; “he shall be cut off from his peoples” signifies separation and spiritual death.
10250a. And Jehovah spoke unto Moses, saying. That this signifies another perceptivity from enlightenment through the Word by the Lord, is evident from what was unfolded above (n. 10215), where are the like words. That another perceptivity is meant, is because it is so said when anything new is revealed and commanded (see n. 10234).
10251. And do thou take to thee chief spices. That this signifies truths with goods, from the Word, which are gratefully perceived, is evident from the signification of “spices,” as being truths conjoined with goods, which are grateful (n. 10199). That it denotes which are gratefully perceived is because “odor” signifies perceptivity; and hence an “aromatic odor” signifies grateful perceptivity. (That “odor” signifies perceptivity, see n. 3577, 4624-4634, 4748, 10054.) That it denotes truths conjoined with goods from the Word, is because this is said to Moses, for it is said, “do thou take to thee spices,” and by Moses is represented the Lord as to the Word (n. 9372); moreover, it is the Word from which are all the truths of the church, for the Word is Divine truth itself sent down from heaven by the Lord.
10252. Best myrrh. That this signifies the perception of sensuous truth, is evident from the signification of “fragrant myrrh,” as being the perception of sensuous truth; for its odor denotes perceptivity (as just above), and “myrrh” denotes sensuous truth. In what now follows, the subject treated of is the oil of anointing, by which is signified celestial good, which is the Divine good of the Lord’s Divine love in the inmost heaven; its quality is described by the fragrant things of which it was compounded, which were best myrrh, aromatic cinnamon, aromatic calamus, cassia, and oil of olive, by which are signified celestial truths and goods in their order, namely, from ultimate to first ones, or from outermost to inmost ones; the ultimate or outermost ones being signified by “myrrh.” The reason why celestial good, or the good of the inmost heaven, is thus described, is because this good comes forth by means of the truths which are signified, and it also subsists by means of them.
[2] But as this is a subject of deeper investigation, it may be set forth further. In order that celestial good, which is inmost good, may be born with man, which is effected by the Lord through regeneration, truths must be acquired from the Word, or from the doctrine of the church which is from the Word. These truths obtain their first seat in the memory of the natural or external man; from this they are called forth by the Lord into the internal man, which is done when the man lives according to them; and the more the man is affected with them, or loves them, the higher, or the more interiorly, they are raised by the Lord, and there become celestial good.
[3] Celestial good is the good of the love of doing truths from the Word for the sake of good, thus for the Lord’s sake; for the Lord is the source of good, thus is good; and this is the generation of this good. From this it is evident that this good comes forth by means of truths from the Word, first in the most external or sensuous man, next by their elevation into the internal man, and finally into the very inmost man, where they become celestial good. And as this good comes forth in this way by means of truths in their order, so it afterward subsists in a like order by means of the same truths, for subsistence is a perpetual coming-forth. And when it so subsists, as it had come forth, it is complete, for then the higher things subsist, rest, and store up themselves in order, upon the lower ones as upon their planes; and upon their outermosts or ultimates, which are sensuous memory-truths, as upon their foundation.
[4] These truths are described by John in Revelation as the precious stones forming the foundation of the wall of the holy Jerusalem that came down out of heaven (Rev. 21:19, 20). By “precious stones” are signified truths Divine received in good (n. 9476, 9863, 9873, 9905). That “fragrant myrrh” denotes sensuous truth, is evident also in David:
Thou hast loved righteousness, therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows; with myrrh, aloes, and kesia, all Thy garments (Ps. 45:8, 9).
This is said of the Lord, who alone is the “anointed of Jehovah,” because there was in Him the Divine good of the Divine love which is signified by the oil of anointing (n. 9954). By His “garments” which are said to be “anointed with myrrh, aloes, and kesia,” are signified Divine truths from His Divine good in the natural (n. 5954, 9212, 9216, 9814); thus by “myrrh” is signified Divine truth in the sensuous, because it is mentioned in the first place.
[5] In Matthew:
The Wise men from the east, opening their treasures, offered unto the Lord then born, gifts: gold, frankincense, and myrrh (Matt. 2:11).
Here “gold” denotes good; “frankincense,” internal truth; and “myrrh,” external truth; both of these from good. That “gold” is here mentioned in the first place is because it signifies good, which is inmost; in the second place “frankincense,” because it signifies internal truth from good; and “myrrh” is mentioned in the third or last place because it signifies external truth from good. (That “gold” denotes good, see the places cited in n. 9874, 9881; and that “frankincense” denotes internal truth from good will be seen in what follows at verse 34.)
[6] The reason why the wise men from the east offered these things to the Lord then born, was that they might signify His Divine in the Human; for they knew what gold signified, what frankincense, and what myrrh, because they were in the science of correspondences and representations. In those times this was the chief science among the Arabians, Ethiopians, and others in the east; and therefore also in the Word by “Arabia,” “Ethiopia,” and “the sons of the east,” in the internal sense, are meant those who are in the knowledges of heavenly things (n. 1171, 3240, 3242, 3762). But in course of time this science perished, because when the good of life ceased it was turned into magic. It was first obliterated with the Israelitish nation, and afterward with the rest; and at this day so completely that it is not even known to exist. So much is this the case in the Christian world, that if it were said that all things of the Word in the sense of the letter signify heavenly things by correspondence, and that from this is its internal sense, no one would know what was meant.
[7] As “myrrh” signified truth the most external, which is sensuous truth, and its perception, therefore the bodies of the dead were formerly anointed with myrrh and aloes, by which anointing was signified the preservation of all truths and goods with the man, and also their resurrection. For this reason such a substance was employed as signified the ultimate of life with man, which ultimate is called the sensuous life. (That the body of the Lord was anointed with such things, and was encompassed with them, together with a linen cloth, and that this was the custom of the Jews, may be seen in John 19:39, 40; Luke 23:53, 56.) But be it known that what is said of the Lord Himself in the Word is to be understood in a supereminent sense, and therefore these things here signify His Divine life in the sensuous, which is the life proper to the body, and also the resurrection of this. It is known that the Lord rose again with the whole body which He had in the world, differently from other men, for He left nothing in the sepulcher; and therefore He also said to the disciples, who when they saw the Lord supposed that they saw a spirit, “Why are ye troubled? behold My hands and My feet, touch Me and see; for a spirit hath not flesh and bones as ye see Me have” (Luke 24:38, 39).
10253. Five hundred. That this signifies full, is evident from the signification of the number “five hundred,” as being what is full. That “five hundred” denotes what is full is because this number is compounded of five twice multiplied by ten, or five times a hundred; and by “five” is signified much, in like manner by “ten,” and by a “hundred;” hence by “five hundred” is signified what is full. (That by “five” is signified much, see n. 5708, 5956, 9102; so by “ten,” n. 3107, 4638; also by a “hundred,” n. 4400, 6582, 6594; and that all numbers in the Word signify real things, see the places cited in n. 9488; and that compound numbers signify the like as the simple ones from which they come forth by multiplication, n. 5291, 5335, 5708, 7973.)
[2] That numbers signify real things is clearly evident in Ezekiel, where the house of God with all within and without it, and also the new earth, are measured, and are described by the numbers of the measure (chapters 40 to 48); and by the “new earth” is there meant the church, and by the “house of God” the holiness of it; in like manner by John in Revelation, where also the New Jerusalem, by which also is meant a new church, is described by the numbers of the measure. If numbers had not signified real things, all these measurements would have been of no value.
[3] That “five hundred” signifies the whole from one end to the other, thus what is full, is evident from this in Ezekiel:
He measured outside the house, or temple, on the eastern quarter, five hundred reeds round about; on the northern quarter five hundred reeds round about; on the southern quarter five hundred reeds; and on the quarter of the sea five hundred reeds. Its wall round about; the length five hundred reeds, and the breadth five hundred reeds; to distinguish between that which was holy and that which was profane (Ezek. 42:15-20);
from which words it is plain that “five hundred” denotes the whole in the complex, or everything holy from one end to the other, thus what is full, for it is said that the wall, which was of this length and breadth in a square, distinguished between what was holy and what was profane.
[4] That “five hundred” signifies much; and its tenth part, or “fifty,” relatively something is evident from the Lord’s words to Simon in Luke:
Jesus said, A certain creditor had two debtors; the one owed five hundred pence, and the other fifty. When they had nothing to pay, he forgave them both; therefore which of them will love him most? Simon answered, He to whom he forgave most. Jesus said, Just so the woman’s many sins are forgiven, because she loved much; but to whom little is forgiven, the same loveth little (Luke 7:41, to the end).
The Lord employed these numbers because they signified much and something; for He spoke from the Divine, thus by means of significatives according to correspondences; and also in all other places, as when He spoke of the virgins, whom He called “ten,” and “five” of them wise, and “five” foolish. He said “ten,” because by this number are signified all, that is, of the church; and “five,” because by this number is signified some part (n. 4637, 4638).
10254. And aromatic cinnamon. That this signifies the perception and affection of natural truth, is evident from the signification of “aromatic cinnamon,” as being the perception and affection of natural truth, which truth is the interior truth of the external man; for with man there are sensuous life and natural life, both of the external man; but the sensuous life is exterior, deriving its truths from the objects which are on the earth and in the body; and the natural life is interior, deriving its truths from the causes of these objects. The life of the internal man is in like manner exterior and interior. The exterior derives its truths from those things which are in the ultimates of heaven; but the interior from those which are in the interiors of heaven; these latter truths are signified by the fragrant things which follow.
[2] That by “aromatic cinnamon” is signified the perception and affection of truth, is because by what is aromatic is signified perception that is grateful. Such perception is from the affection which is of love, for that which is grateful in perception is from no other source. (That all odors signify perception, see n. 3577, 4626, 4748; and that grateful odors signify the perception of truth from good, n. 1514, 1517-1519, 4628, 10054, thus from the affection which is of love; and that the spheres of perception are turned into odors with spirits and angels, n. 4626.)
[3] Be it known further that all those sweet spices from which the oil of anointing was prepared, belong to the celestial class, that is, to those things which are of the celestial kingdom; whereas the spices of which the incense was compounded belong to the spiritual class, that is, to those things which are of the spiritual kingdom; and therefore in the original tongue the spices of which the oil of anointing was composed are from a different word and derivation than the spices of which the incense was composed; for there are in the Word special words to express those things which are of the celestial kingdom; and special words to express those of the spiritual kingdom; and still others which are common to both. But in order that it may be known what these words are, it must first be known that heaven is divided into two kingdoms; likewise the church; and that in the celestial kingdom the essential is the good of love to the Lord, whereas in the spiritual kingdom it is the good of charity toward the neighbor. (For the difference between these, see the numbers cited in n. 9277.)
[4] That the “spice” which is here mentioned signifies the perception and affection of celestial truth, is evident in Isaiah:
Instead of spice there shall be rottenness; and instead of a girdle a rent; and instead of braided work baldness (Isa. 3:24);
The subject here treated of is the daughters of Zion, by whom is signified the celestial church, in this case perverted; and therefore “spice” is expressed by the same word as in the verse before us; and by “instead of spice rottenness” is signified that in the place of the perception and affection of truth from good, and of the consequent life, there shall be the perception and affection of falsity from evil, in which there is nothing of life.
[5] In Ezekiel:
The traders of Sheba and Raamah were thy traders in the chief of every spice, and in precious stone and gold (Ezek. 27:22).
This was said of Tyre, by which are signified the knowledges of good and truth in the church; and by “Sheba and Raamah” are signified those who are in the knowledges of celestial things.
[6] In like manner where the queen of Sheba is treated of:
The queen of Sheba gave to Solomon a hundred and twenty talents of gold, and of spices very great store, and precious stone; there came no more such a multitude of spice as this (1 Kings 10:10)
That “Sheba” chiefly denotes those who are in the knowledges of celestial things, see n. 1171, 3240. From all this it is evident that these spices from which the oil of anointing was prepared, signify the perception and affection of truth such as are possessed by those who are in the Lord’s celestial kingdom.
[7] The reason why the spices with which the anointing oil was prepared, which were noble myrrh, aromatic cinnamon, aromatic calamus, and cassia, belong to the celestial class, that is, to those things which are of the Lord’s celestial kingdom, is that the “oil of anointing” signified the Divine good of the Divine love in the Lord, which in heaven is His Divine celestial (that the “oil of anointing” has this signification, see n. 9954, 10019).
10255. The half thereof, two hundred and fifty. That this signifies the corresponding quantity, is evident from the signification of a number which is the half of a preceding one, as being somewhat, and as much as is sufficient, or as much as is for use, thus also as much as corresponds. Hence it is that “two hundred and fifty,” being the half of the previous number “five hundred,” signifies the corresponding quantity. How the case herein is can be seen from examples. Take for example the number “ten.” When this number signifies all, then the half of it, or “five,” signifies some; when “ten” signifies what is full, then “five” signifies as much as is sufficient; but when “ten” signifies much, “five” signifies somewhat; and so on. The case is the same with all other numbers when halved. (That “five” signifies some, also somewhat, and likewise as much as is sufficient, and as much as is for use, see n. 4638, 5708, 5956, 9102, 9689), thus with variety relatively to the number “ten,” when this signifies all, what is full, or much. It is similar with the signification of “fifty” relatively to a “hundred,” and of “two hundred and fifty” relatively to “five hundred;” it does not matter whether a number is greater or less, seeing that the greater numbers have a like signification with the less from which they are composed (see n. 5335, 5708, 7973; and that numbers in the Word signify real things, see the places cited in n. 9488, 10127). From all this it can be seen that the present number, which is half of the previous one, does not signify half the perception of interior truth relatively to the perception of exterior truth; but a corresponding quantity. For things in the heavens are not measured and numbered as are things on earth, because in the heavens there are no spaces, or times, but instead thereof states, which are perceived in respect to their quality and quantity, without regard to any numbering. For numbering and measurement involve such things as belong to space and time, thus which are proper to nature in its ultimates.
10256. And aromatic calamus. That this signifies the perception and affection of interior truth, is evident from the signification of “aromatic calamus,” as being the perception and affection of interior truth, for “calamus” denotes this truth, and “aromatic” denotes the perception and affection thereof. (That “calamus” denotes truth, will be seen below; and that “aromatic” denotes the perception and affection thereof, see just above, n. 10254.)
[2] By interior truth is here meant that truth of the internal man which is exterior there, according to what was said above (n. 10254), namely, that in the external man there is an interior and an exterior, and the same in the internal man. Hence it is that four aromatics were employed in the preparation of the oil of anointing; namely, noble myrrh, aromatic cinnamon, aromatic calamus, and cassia; and by “noble myrrh” is signified the perception of exterior truth in the external man, which is sensuous truth; by “aromatic cinnamon,” interior truth there, which is natural truth; by “aromatic calamus,” exterior truth in the internal man; and by “cassia,” interior truth there; and by “oil of olive,” the good itself from which are the affections and perceptions of these truths.
[3] That “calamus” denotes interior truth, can be seen from the passages in the Word where it is mentioned; yet there it is not called “aromatic calamus,” but only “calamus,” and” good calamus,” as in these passages:
Thou hast not called upon Me, O Jacob; and thou hast wearied of Me, O Israel; thou hast bought Me no calamus with silver, and thou hast not filled Me with the fat of thy sacrifices (Isa. 43:22, 24).
Dan and Javan furnished yarn in thy tradings; bright iron, cassia, and calamus were in thy trading (Ezek. 27:19).
To what purpose cometh to Me frankincense from Sheba, and good calamus from a far country? (Jer. 6:20).
That in these passages by “calamus” is meant something of the church, and worship there, is plain; for otherwise what could be meant by its being said that they should “buy for Jehovah calamus with silver” and that “good calamus should come to Him from a far country”? And as something of the church and its worship is signified, it follows that it is truth or good, because all things of the church and of worship bear relation to these; but what truth or good is signified, whether celestial or spiritual, whether of the external or the internal man, is evident from the internal sense of the above passages when it is examined in its connection. That it is interior truth is plain.
10257. Two hundred and fifty. That this signifies the corresponding quantity and quality, is evident from what was shown just above (n. 10255).
10258. And cassia. That this signifies a more interior truth from good, is evident from the signification of “cassia,” as being the interior truth of the internal man. That “cassia” has this signification is plain from what has been said and shown above; for heavenly things follow in this order, from the outermost to the inmost, and therefore it is inmost truth which is signified by “cassia,” for it is the fourth in order. That “cassia” denotes truth from good is because inmost truth proceeds immediately from good, and in lower things acts in conjunction with good. This takes place when the understanding acts wholly as a one with the will, so that it is not known whether the act is from the one or from the other. Moreover the more interior heavenly things are, the more perfect they are, for all perfection increases toward the interiors, and all perfection is from good, that is, through good from the Lord.
[2] “Cassia” is mentioned among those things which signify things celestial in Ezekiel:
Dan and Javan furnished yarn in thy trading; bright iron, cassia, and calamus were in thy trading (Ezek. 27:19).
The subject here treated of is Tyre, by which are signified the knowledges of truth and good in the church (see n. 1201); and by “Dan and Javan” are signified those who are in the knowledges of celestial things; “bright iron” denotes ultimate celestial truth; and “cassia,” inmost truth.
[3] Cassia of this kind is not mentioned in other passages in the Word, but in David is mentioned “kesia,” which also is a species of cassia:
God, thy God, hath anointed thee, all thy garments with the oil of gladness, with myrrh, aloes, and kesia (Ps. 45:8, 9).
The subject treated of in this whole Psalm is the Lord, and indeed the glorification of His Human, He who is not acquainted with the internal sense of the Word cannot possibly know what is signified by “anointing all garments with myrrh, aloes, and kesia,” where the Lord is the subject treated of.
[4] That garments are not meant, is plain, nor myrrh, aloes, and kesia with which they were anointed; but Divine truths from Divine good, which the Lord put on in respect to His Human. For anointing was nothing else than a representative of the Divine good in the Lord’s Divine Human; hence by “myrrh, aloes, and kesia” are signified Divine truths in their order proceeding from the Divine good which was in Him. Hence by “garments” is signified His Divine Human; for whether you say “the Divine Human of the Lord,” or “the Divine truth,” it is the same, because when the Lord was in the world He was the Divine truth itself; and when He went out of the world, He made Himself the Divine good, from which is the Divine truth (see the numbers cited in n. 9199, 9315). Moreover, in the Word, that is called a “garment” which clothes something else, whatever it may be. The like is signified by the Lord’s “garments” in Isaiah 63:2, 3, and also in other places. (That “garments” signify the truths which clothe good, see n. 2576, 4545, 4763, 5248, 5319, 5954, 9093, 9212, 9216, 9952.) From this it is now evident that by “kesia,” which is a species of cassia, is signified the Divine truth which proceeds immediately from the Divine good, which truth is inmost truth.
10259. Five hundred. That this signifies full, is evident from what was shown above (n. 10253). The reason why five hundred in the shekel of holiness were taken of myrrh, and five hundred of cassia, but only two hundred and fifty of aromatic cinnamon and of aromatic calamus, was that “myrrh” signified sensuous truth, which is the truth last in order, and “cassia” the truth that proceeds immediately from good, which is inmost truth; whereas “aromatic cinnamon” and “aromatic calamus” signified interior truths, which are intermediate; and of the last and the inmost there must be what is full; but of the intermediates a corresponding quantity; for intermediates must hold themselves so as to correspond with what is first and what is last.
10260. In the shekel of holiness. That this signifies the estimation of truth and of good, is evident from the signification of “the shekel of holiness,” as being the price and estimation of truth and good in respect to its quality and quantity (see n. 2959, 10221).
10261. And oil of olive. That this signifies the Lord’s Divine celestial good, is evident from the signification of “oil,” as being good both celestial and spiritual (see n. 886, 4582, 9780); and from the signification of “olive,” as being celestial love (of which below); hence by “oil of olive” is signified the good of celestial love, or what is the same, celestial good. It is called the Lord’s Divine celestial good, because all good which is essentially good in the heavens, is from the Divine of the Lord.
[2] But be it known that in itself the Lord’s Divine good is one and indivisible, for it is infinite, and contains infinite things within it. That which is infinite is one and indivisible, because the infinite things which it contains make a one. But that it is distinguished into celestial and spiritual is owing to its reception by angels in the heavens and by men on earth. As received by the angels and men who belong to the Lord’s celestial kingdom, it is called Divine celestial good; but as received by the angels and men who belong to the Lord’s spiritual kingdom, it is called Divine spiritual good; for all angels and men receive variously or dissimilarly the one only good of the Lord. Comparatively speaking this is like the heat and light of the sun of the world, which although considered in themselves they are one and indivisible, yet vary according to the times of the year and of the day, and also in a dissimilar manner in every region of the earth; and this variation of heat and light is not effected by the sun, but by the varied turning of the earth, according to the varieties of its orbit and of its rotation, thus also by the reception. Moreover, the same light varies in every object according to the reception, whence come colors. From all this it can be seen whence it is that the Lord’s Divine good, which is one and indivisible, because infinite, is called celestial and spiritual.
[3] That “oil” denotes good both celestial and spiritual, is evident from the passages above cited; but that “olive” denotes celestial love, and “oil” the perception and affection of this love, is evident from the passages in the Word where “oil” and “olive” are mentioned; as from the following:
The prophet saw a lampstand all of gold, its seven lamps were upon it, two olive-trees were near it, one upon the right side of the bowl, and the other upon the left side thereof. He said to the angel, What are these two olive-trees, and what are these two olive berries, which are in the hand of the two pipes of gold? He said, These are the two sons of olives that stand beside the Lord of the whole earth (Zech. 4:2, 3, 11, 12, 14).
[4] What these prophetic words involve cannot be known to anyone unless he knows from the internal sense what is signified by a “lampstand,” and what by an “olive-tree;” that a “lampstand” signifies the spiritual heaven, and its “lamps” the holy truths there, see above (n. 9548, 9551, 9555, 9558, 9561, 9684); from which it is evident that an “olive-tree” signifies the celestial kingdom by virtue of its perception and affection of good; and the “olive berries,” the holy goods there, the truths of which are signified by the “sons of olives.” “Two” signifies the internal and the external of this kingdom, and the conjunction.
[5] Like things are signified by “oil” and “lampstand” in these passages:
I will give to My two witnesses that they may prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive-trees, and the two lampstands, that stand before the God of the earth (Rev. 11:3, 4).
I will plant in the wilderness the cedar of shittim, and the myrtle, and the wood of oil (Isa. 41:19).
The “cedar” and the “wood of oil” are mentioned because the “cedar” signifies spiritual good, and the “wood of oil” celestial good. Spiritual good is charity toward the neighbor, and celestial good is love to the Lord; to “plant these trees in the wilderness” means in lands outside the church, thus among the Gentiles.
[6] In Hosea:
His branches shall advance, and his honor shall be as the olive, and his smell as Lebanon (Hos. 14:6).
By “the olive” is here also signified celestial good, and by “Lebanon” spiritual good, thus by “Lebanon” the like as by the “cedar,” because Lebanon was a forest of cedars.
[7] In Isaiah:
Thus shall it be in the midst of the earth, in the midst of the peoples, as the beating of an olive-tree, as the grape gleanings when the vintage is completed (Isa. 24:13; also 17:6).
It is said “the beating of an olive-tree, and the gleanings of the completed vintage,” because the “olive-tree” signifies the church which is in celestial good, and the “vine” the church which is in spiritual good; for in the Word where good is treated of, truth also is treated of, by reason of their marriage; and in like manner where the celestial is treated of, the spiritual also is treated of. Moreover, the celestial is predicated of good, and the spiritual of truth (see the places cited in n. 9263, 9314); and therefore it is so concerning the vine and the olive (that a “vine” denotes the spiritual church and its good and truth, see n. 1069, 5113, 6376, 9277).
[8] For this reason the “vine” and the “olive” are mentioned together elsewhere, as in these passages:
Thy wife shall be as a fruitful vine in the sides of thy house, thy sons like olive-plants round about thy table (Ps. 128:3).
The fig-tree shall not blossom, neither shall produce be in the vines: the work of the olive shall deceive (Hab. 3:17).
The most of your gardens and your vineyards and your fig-trees and your olive-trees hath the worm devoured (Amos 4:9).
The “fig-tree” also is here mentioned because the “fig-tree” signifies the good of the external church (n. 5113), but the “vine” the good of the internal spiritual church, and the “olive” the good of the internal celestial church (as in other places).
[9] As the “wood of oil” signified the good of celestial love, therefore the two cherubs which were in the adytum of the temple were made of wood of oil, as were the doors, threshold, and posts (1 Kings 6:23, 31, 32); for by the adytum of the temple was represented the inmost heaven, where celestial good is, and therefore all things therein signified celestial things. (That the ark which was there, and for which the adytum was made, signified the inmost heaven where the Lord is, see n. 9485.)
[10] Moreover, the like was signified by the “Mount of Olives”-which was over against the temple-as by the “olive,” just as the like was signified by “Lebanon” as by the “cedar;” and therefore in order that there might be represented in the heavens all things which the Lord performed when He was in the world, and especially Divine celestial things, the Lord was very often on the Mount of Olives when He was at Jerusalem, as is evident in Luke:
Jesus was for days teaching in the temple, but in the nights He went out and passed them in the Mount that is called of Olives (Luke 21:37).
Jesus came out, and went, as His custom was, into the Mount of Olives (Luke 22:39).
(That this mountain was over against the temple, see Mark 13:3; Matthew 24:3.)
[11] That the “Mount of Olives” signified Divine celestial good, is evident in Zechariah, where it is said:
The feet of Jehovah shall stand upon the Mount of Olives which is before the faces of Jerusalem, and He shall there fight against the nations; and this mountain shall cleave asunder, part toward the east, and toward the sea, with a great valley; and part of the mountain shall withdraw toward the north, and part toward the south (Zech. 14:4).
There is here described the state of heaven and the church when the Lord was in the world, and fought against the hells and overcame them, and at the same time brought back the heavens into order; the “nations” there against which He fought denote evils from the hells; the “Mount of Olives” upon which His feet stood, denotes the Divine good of the Divine love, for from this He fought and conquered; the “cleaving asunder of the mountain toward the east and toward the sea, with a great valley,” signifies the separation of heaven and hell; as also does its “withdrawal toward the north and the south;” for those are said to be “in the south” who are in the light of truth; “in the east,” those who are in the love of good; but “toward the sea,” those who are in evils; and “to the north,” those who are in falsities.
10262. A hin. That this signifies the amount sufficient for conjunction, is evident from the signification of a “hin,” which was a measure of liquids, here of oil, as being the amount sufficient for conjunction; for by “oil” is signified the Lord’s Divine celestial good, which is the very conjunctive of all in the heavens; hence by its measure is signified the amount sufficient for conjunction, and everything of conjunction. The Lord’s Divine celestial good is the very conjunctive of all, because it is the very being of the life of all; for it vivifies all things by means of the Divine truth that proceeds from this Divine good, and it vivifies them according to the quality of the reception. Angels are receptions, and so also are men; the truths and goods with them afford the quality according to which is effected the reception, thus the conjunction.
[2] Two measures are mentioned in the Word, which were in holy use, one for liquids, which was called the “hin,” the other for dry things, which was called the “ephah;” by the hin were measured oil and wine, and by the ephah, meal and fine flour; the measure hin, which was for oil and wine, was divided into four parts, but the measure ephah was divided into ten. The reason why the measure hin was divided into four, was that it might signify what is conjunctive, for “four” denotes conjunction; but that the measure ephah was divided into ten was that it might signify what is receptive, the quality whereof was marked by the numbers, for “ten” signifies much, all, and what is full. (That “four” denotes conjunction, see n. 8877, 9601, 9674, 10136, 10137; and that “ten” denotes much, all, and what is full, the same as a “hundred,” n. 1988, 3107, 4400, 4638, 8468, 8540, 9745, 10253.)
[3] (That the measure “hin” was for oil and wine in the sacrifices, and that it was divided into four; but that the measure “ephah” was for meal and fine meal, which were for the meat-offering in the sacrifices, and that this was divided into ten, can be seen in Exod. 29:40; Lev. 5:11; 23:13; Num. 15:3-10; 28:5, 7, 14.) From all this it is evident that by a “hin” is signified the amount sufficient for conjunction, and by an “ephah” the amount sufficient for reception. Moreover, the oil conjoined the fine flour, and the flour received it, for in the meat-offering there were oil and fine flour.
[4] There were other measures besides, which were in common use both for dry things and for liquids; the dry measures were called the “homer” and the “omer,” and the liquid measures the “cor” and the “bath.” The homer contained ten ephahs, and the ephah ten omers; but the cor contained ten baths, and the bath ten lesser parts (concerning which see Exod. 16:36; Ezek. 45:11, 13, 24).
[5] But in Ezekiel, where the new temple is treated of, there appears a different division of the ephah and the bath; the ephah and the bath not being there divided into ten, but into six; and the hin there corresponds to the ephah, as is plain in this prophet (Ezek. 45:13, 14, 24; 46:5, 7, 11, 14). The reason is that the subject there treated of is not celestial good and its conjunction, but spiritual good and its conjunction; and in the spiritual kingdom the corresponding numbers are twelve, six, and three, because by these numbers are signified all things, and when they are predicated of truths and goods, all things of truth and of good in the complex. (That these things are signified by “twelve,” see n. 3272, 3858, 3913, 7973; also by “six,” n. 3960, 7973, 8148, 10217; in like manner by “three,” by which is signified from beginning to end, thus what is full, and in respect to things, everything, n. 2788, 4495, 5159, 7715, 9825, 10127.) That these numbers involve similar things is because the greater numbers have a like signification with the simple ones from which they arise by multiplication (see n. 5291, 5335, 5708, 7973).
[6] As by the “hin” is signified the amount sufficient for conjunction with spiritual truth also, therefore likewise for the meat-offering in the sacrifices from the ram, there was taken a third part of a hin of oil, and for the drink-offering a third part of wine (Num. 15:6, 7); for by the “ram” is signified spiritual good (n. 2830, 9991). From all this it is now again clearly evident that by the numbers mentioned in the Word are signified real things; otherwise to what purpose would have been so frequent a designation of quantity and measure by means of numbers in Moses, in Ezekiel, and elsewhere?
10263. And thou shalt make it an oil of anointing of holiness. That this signifies a representative of the Divine good of the Lord’s Divine love, is evident from what has been shown above concerning the oil of anointing (see n. 9954, 10011, 10019).
10264. An ointment of ointment. That this signifies in each and all things of His Human, is evident from the signification of “ointment,” when said of the oil of anointing, by which is signified a representative of the Divine good of the Lord’s Divine Human, as being what is Divine in each and all things of His Human. That this is signified by “an ointment of ointment” is because all the spices mentioned above, which were best myrrh, aromatic cinnamon, aromatic calamus, and cassia, are meant by the “ointment of ointment.” Moreover, in the original tongue what is aromatic in general is meant by this word (“spice,” or “aromatic”); but the translators call it “ointment” from anointing.
[2] That “aromatic of aromatic” signifies in each and all things of the Lord’s Human, is because there are signified the truths of the whole human, together with their perceptions and affections, namely, the ultimate truth of the sensuous mind, together with the perception of it, which is signified by “myrrh” (see n. 10252); the interior truth of the natural or external man, together with the perception and the affection of it, which is signified by “aromatic cinnamon” (see n. 10254); truth still more interior which is of the internal man, together with the perception and the affection of it, which is signified by “aromatic calamus” (n. 10256); and inmost truth, together with the perception and the affection of it, which is signified by “cassia” (n. 10258). Thus the whole human is signified by these, for each and all things in man bear relation to truths and their perceptions and affections, because these make man’s life.
[3] For it can be known that without the perception and affection of truth and good, a man is not a man, seeing that each and all things that he thinks bear relation to truths and their perceptions, and to goods and their affections. The thoughts and affections of man are nothing else; for man has an understanding and a will; and the understanding is made out of the perception of truth; and the will out of the affection of good. That the whole man from head to heel, both within and without, is nothing but his own truth or falsity, and his own good or evil, and that the body is the external form of these, is a secret which has not as yet been known in the world.
[4] From all this it can now be seen that by “aromatic of aromatic,” or “ointment of ointment,” by which are understood all truths from the ultimate to the inmost, thus truths in their whole complex, are signified each and all things in man, or from which he is man; consequently when this “aromatic” is predicated of the Lord, that it signifies each and all things of His Human.
[5] It is said, “thou shalt make it an oil of anointing, an aromatic of aromatic, the work of a perfumer,” because the “oil of anointing” signifies the Divine good itself of the Divine love which was in the Lord from conception (n. 9954, 10011, 10019); “an aromatic of aromatic” signifies this in each and all things of His Human; and “the work of a perfumer,” or of a “maker of ointment,” signifies from the influx and operation of the Divine Itself; for the Lord alone in respect to His Human was the anointed of Jehovah (n. 9954).
10265. The work of a perfumer. That this signifies from the influx and operation of the Divine Itself which was in the Lord from conception, is evident from the signification of “a perfumer,” or “a maker of ointment,” as being the one who does this work; and therefore when it is said of the Lord, the Divine Itself is signified, and by “work,” its operation. Whatever is said in the Word is to be understood relatively to that of which it is said; and therefore when it is said of the Divine, it is to be understood of the Divine and of its operation, influx, and attributes; no matter how it may be expressed in the sense of the letter. In the inmost heaven all things of the Word are applied to the Divine Human of the Lord, for the angels there think immediately from the Lord, and perceive the Word in its inmost sense, which is the celestial sense; and therefore here by “ointment of ointment, the work of a maker of ointment,” they perceive nothing else than that which is of the Divine Itself which was in the Lord from conception, and its influx and operation into each and all things of His Human; for the Human of the Lord is the Divine Itself with them. They know that the Divine good of the Divine love, which is called the “Father,” is reciprocally in the Divine Human of the Lord, which is the “Son,” according to the Lord’s words, that “the Father is in Him and He in the Father” (John 14:10, 11); and that they “are one” (John 10:30). Wonder not that by a “maker of ointment” or of “perfumes” is signified the Divine Itself, seeing that in the Word throughout Jehovah calls Himself the “Former,” and the “Maker,” nay, even the “Potter,” as in Isaiah:
O Jehovah Thou art our Father; we are the clay, and Thou our Potter; and we all are the work of Thy hands (Isa. 64:8);
and also in other passages in the same prophet, and in Jeremiah 18:2-6.
10266. By the preparation of the oil of anointing in what just precedes, there has been described the Divine good of the Lord’s Divine love in His Divine Human; and in the relative sense the good of love with man from the Lord; for what is said in the Word, in the supreme sense, of the Lord, in the relative sense is said also of man, because the regeneration of man is an image of the glorification of the Lord’s Human (see n. 3138, 3212, 3296, 3490, 4402, 5688). From this it is evident that the preparation of the oil of anointing involves also the generation and formation by the Lord of the good of love with man; consequently that the good of love is formed by means of the truths of the church which are from the Word, first by means of the external truths, and then by means of those which are more and more interior, according to the description in what just precedes; and that accordingly the external man is first imbued with these truths, and then the interior man successively. Be it known that this good is preserved by the Lord, and subsists, in the same order in which it had been formed by the Lord by means of truths, that is, in the order in which it had come forth; for preservation is perpetual formation, as subsistence is a perpetual coming-forth. From this it follows that the quality of the good of love with a man is according to the quality of the perception and the affection, and according to the order in which the man has become imbued with truths. If his affection of truth has been for the sake of truth and good, without affection for the sake of self and the world, and if the order has been from outermost things to more interior ones, by degrees, then the good of love is genuine; if otherwise, it is spurious, or not good. It matters not if in the beginning, when the man begins to be formed, his affection of truth is also for the sake of himself and the world. But this affection must be put off as good increases by means of truths; and moreover the man is afterward continually being purified from such things; as are the digestive organs, from what is of no use. He who believes that a man can be endowed with the good of love, without the truths of faith, and without a life in accordance with these, is very much mistaken.
10267. It shall be an oil of anointing of holiness. That this signifies a representative of the Lord as to the Divine Human, is evident from the signification of “an oil of anointing,” as being a representative of the Divine good of the Lord’s Divine love (see n. 9954, 10011, 10019). It is here said “an oil of anointing of holiness,” in order that there may be understood the Lord as to the Divine Human, because this is the holy itself in the heavens; for the angels in the heavens know and acknowledge no other Divine than the Divine Human of the Lord, because of this they can think, and this they can love; while of the Divine which is called the Father they cannot think, thus cannot love it, because it is incomprehensible, according to the Lord’s words, “Ye have neither heard His voice at any time, nor seen His shape” (John 5:37). That which cannot be seen and heard cannot enter into any idea of thought, nor into any affection of love. That which is to be comprehended by faith and love must be an accommodated objective. That the incomprehensible Divine which is called the Father is simultaneously worshiped when the Lord as to the Divine Human is worshiped, is also evident from the words of the Lord Himself, where He says that “He is the way,” and that “no one cometh to the Father but by Him” (John 14:6); and that “no one knoweth the Father but the Son, and he to whom the Son will reveal Him” (Matt. 11:27); and that “no one hath seen the Father at any time, except the only-begotten Son, who is in the bosom of the Father, and He setteth Him forth” (John 1:18); and therefore the Lord says, “Come unto Me all ye, and I will refresh you” (Matt. 11:28). (That the Divine Human of the Lord is the all in all of heaven, and that it is the holy itself there, see n. 9933, 9972, 10067, 10159; also that the Lord alone is holy, and all that is holy is from Him, n. 9229, 9479, 9680, 9818, 9820, 9956.)
10268. And thou shalt anoint with it the Tent of meeting. That this signifies to represent the Divine of the Lord in the heavens, is evident from the signification of “anointing with the oil of holiness,” as being to induce a representation of the Divine good of the Lord’s Divine love in respect to the Divine Human; for “anointing” signifies to induce a representation, seeing that the things which were anointed were not called holy from the oil, but from the representation of the Divine which is signified by the oil, because “oil” signifies the Divine good of the Divine love, and “holiness” signifies the Divine Human, for this alone is holy (as can be seen from what has been shown above, n. 9954, 10011, 10019, 10264-10267); and from the signification of “the Tent of meeting,” as being heaven in the whole complex; the inmost or third heaven being where was the ark of the Testimony; the middle or second heaven being where was the table on which were the breads of faces, and where also was the lampstand and the altar of incense; and the ultimate or first heaven being where was the court (see n. 9457, 9481, 9485, 9784, 9963, 10230, 10242, 10245). From this it is evident that by “anointing the Tent of meeting” is signified to induce a representation of the Divine good of the Lord’s Divine love in respect to His Divine Human; and because this is signified by “anointing the Tent of meeting,” there is also signified to represent the Divine of the Lord in the heavens. For heaven is not heaven from the angels as regarded in what is their own; but from the Divine of the Lord with them (see n. 9408, 10125, 10151, 10157, 10159).
10269. And the ark of the Testimony. That this signifies in the celestial good that belongs to the inmost heaven, is evident from the signification of “anointing the ark of the Testimony,” as being to induce a representation of the Divine in the celestial good that belongs to the inmost heaven; for by “anointing” is signified to induce a representation of the Divine of the Lord (as just above, n. 10268); and by “the ark of the Testimony” is signified the good of the inmost heaven. That “the ark” denotes the inmost heaven, and that “the Testimony” denotes the Lord there, may be seen above (n. 9485); and as the good which reigns in this heaven is the good of love to the Lord, which good is called celestial good, therefore by “anointing the ark of the Testimony” is signified to induce a representation of the Divine of the Lord in the celestial good that belongs to the inmost heaven. How the case herein is can be seen from what has been everywhere shown above, namely, that anointing represented the Lord as to the Divine Human; for the Lord as to His Divine Human was alone the anointed of Jehovah, because in Him, from conception, and consequently in His Human, there was the Divine of the Father. It is possible to know that the human body proceeds from the being of the father which is called his soul; for the likeness of the father in respect to the various affections which are of love appears in the children even in their faces. From this each family derives its own peculiarities by which it is distinguished from others. What then must have been the case with the Lord, in whom the Divine Itself was His being which is called the soul? Hence it is that the Lord says, “He that hath seen Me hath seen the Father. Believe Me that I am in the Father, and the Father in Me” (John 14:9, 11).
10270. And the table, and all the vessels thereof. That this signifies in spiritual good from the celestial, which belongs to the second heaven, and in the ministering goods and truths, is evident from the signification of “the Tent of meeting outside the veil,” where was this table, as being the second heaven (see n. 9457, 9481, 9485); from the signification of “the table upon which were the breads of faces,” as being spiritual good from the celestial; for the “breads” signify celestial good (n. 9545); and the “table” upon which these were signifies spiritual good (n. 9684, 9685); and from the signification of its “vessels,” as being the knowledges of celestial good and truth (see n. 9544), thus ministering goods and truths, for knowledges minister. The reason why these words signify spiritual good from the celestial (which is signified by “the table upon which were the breads of faces”), is that by the Tent of meeting outside the veil was represented the second heaven, in which reigns the good of charity toward the neighbor, which is called spiritual good, and this good is so far good as there is in it celestial good, which is the good of love to the Lord. For there are three kinds of good which make the three heavens. There is the good of love to the Lord, which is called celestial good; this makes the inmost heaven. There is the good of charity toward the neighbor, which is called spiritual good, and which makes the second heaven. And there is the good of faith, which is called spiritual natural good, and makes the ultimate heaven. The Lord inflows immediately from His Divine Human into the celestial good which is of the inmost heaven. The Lord inflows from the Divine Human into the spiritual good which is of the second heaven, and also mediately through celestial good. And the Lord inflows from the Divine Human into the spiritual natural good, which is of the ultimate heaven, and again also mediately. It is said “also mediately,” because the Lord not only flows into the goods of these heavens mediately, but also immediately (as can be seen from what was shown concerning Divine influx immediate and mediate in the numbers cited in n. 9682).
10271. And the lampstand, and the vessels thereof. That this signifies in the spiritual truth that belongs to the second heaven, and in the ministering truths, is evident from the signification of “the lampstand,” as being a representative of the Lord as to the spiritual truth that belongs to the second heaven (see n. 9548, 9551, 9555, 9558, 9561, 9684); and from the signification of its “vessels,” as being memory-truths, which are ministering ones (n. 3068, 3079, 9572, 9724).
10272. And the altar of incense. That this signifies in all things of worship from these goods and truths, is evident from the signification of “the altar of incense,” as being a representative of all things of worship which are from love and charity from the Lord (see n. 10177, 10198). It is called a representative of the Lord in goods and truths, and in ministering goods and truths, and in all things of worship, because the goods and truths which are represented are so far goods and truths as there is in them the Divine of the Lord. For all the goods and truths that are with man and angel are from the Lord; without life from the Lord in them they are dead things, and even evil; for if they are not from the Lord, but from man, they have regard to man and the world, and those things which have man and the world as their end are in themselves evil, for the end is the inmost of man, because it is the soul of all things in him. From this it can be seen what is meant by a representative of the Lord in goods and truths, and in their ministering ones. By ministering goods and truths are meant the goods and truths which are in the natural or external man, which are called knowledges and memory-knowledges; for it is these into which the internal man looks, and from which he chooses those which act as confirmations, and which are in agreement with the life of his affections, or with his love; and because they are thus subordinate, they are called “ministering.” There are also goods and truths again ministering to these, which are called sensuous memory-knowledges; for the goods and truths with a man are circumstanced like families, or like households, where there are the father of the family, sons, daughters, sons-in-law, and daughters-in-law, and menservants and maidservants; in the lowest place therein are those which are meant by sensuous memory-knowledges, although at the present day with most men these are in the highest place.
10273. And the altar of burnt-offering. That this signifies to represent the Divine Human of the Lord and the worship of Him in general, is evident from the representation of the altar of burnt-offering, as being the principal representative of the Divine Human of the Lord and of the worship of Him (see n. 2777, 2811, 8935, 8940, 9388, 9389, 9714, 9964, 10123, 10151).
10274. With all the vessels thereof. That this signifies Divine goods and Divine truths, is evident from the signification of “vessels,” as being knowledges and memory-knowledges (see n. 3068, 3079, 9394, 9544, 9724); but when said of the Lord’s Divine Human they denote the Divine goods and Divine truths which minister.
10275. And the laver, and its base. That this signifies all things that belong to purification from evils and falsities, and to regeneration, by the Lord, is evident from the signification of “the laver,” in which washing was performed, as being a means of purification from evils and falsities, and also of regeneration (see n. 10235); and from the signification of its “base,” as being the sensuous that supports and ministers (n. 10236).
10276. And thou shalt sanctify them, and they shall be a holy of holies. That this signifies in this way the influx and presence of the Lord in the worship of the representative church, is evident from the signification of “to be sanctified,” as being to represent the Lord as to the Divine Human, and the reception of Divine good and Divine truth from Him; for the Lord alone is holy, and consequently that only is holy which proceeds from Him; from which it is plain that by “being sanctified” is also signified the influx and presence of the Lord in the worship of the representative church. (That “to be sanctified” denotes to represent the Lord as to the Divine Human, see n. 9956, 9988, 10069; and also the reception of Divine good and Divine truth from Him, n. 8806, 9820, 10128; that the Lord alone is holy, and only that is holy which proceeds from Him, n. 9229, 9479, 9680, 9818; thus that the holy things with the Israelitish and Jewish nation were representatively holy, n. 10149.) And from the signification of “a holy of holies,” as being Divine celestial good (n. 10129).
[2] From this it is evident that all those things which were anointed were called “holy of holies” from the influx and presence of the Divine Human of the Lord; and all influx and presence of the Lord takes place immediately, and in the lower heavens also mediately through celestial good, which is the good of the inmost heaven. Therefore insofar as the goods of the lower heavens contain and store up within them celestial good, which is the good of love to the Lord, so far they are goods. From this it is that those things which were anointed were called “holy of holies.” (Concerning the immediate and mediate influx of the Lord, see the places cited in n. 9682, 9683.)
[3] But in order that it may be known how the case herein is, it is necessary to know what representation is, and what a representative church is. What these are has been abundantly shown in the places cited in n. 9229, 9280, 10030; but as at the present day few know what these are, the subject may be somewhat further illustrated. It is the affections of good and truth from the Lord which make the life and happiness of the angels in the inmost heavens. In the ultimate heaven these affections are presented with infinite variety in countless outward forms. Whatever they see there with their eyes is from this source. These are representatives of interior things, which are the affections of good and truth, and are called celestial and spiritual.
[4] The good spirits who as subjects perceive the holy things of heaven in these representatives, are interiorly affected. For example, they see paradises with trees and fruits of countless species, also beds of roses, lawns, fields with things sown in them, houses and palaces, and very many other things, all of which correspond to the affections of good and of truth that are from the Lord in the higher heavens. In these heavens also there are representatives, but such as immeasurably surpass in perfection, delight, and happiness those which are in the ultimate heaven. It is these representatives of which it is said that “no eye hath ever seen” such things; and if anything were told of them it would exceed human belief.
[5] From this it can be seen what representatives are. All the representatives instituted with the Israelitish nation were like those in the ultimate heaven; but were less perfect, because they were in the nature of this world. Such were the Tent with the ark, the table upon which were the breads of faces, the lampstand and its lamps, the altar of incense, the garments of Aaron and his sons, and afterward the temple with the adytum there containing the ark upon which were the propitiatory and the cherubs, also the brazen sea, the lavers, and other similar things. Yet countless more things appear in the ultimate heaven, and in greater excellence and perfection. It was from this heaven that the things to be instituted with the Israelitish nation were shown by the Lord to Moses on Mount Sinai. (See Exod. 25:40; 26:30; 27:8.) But these things were not seen by Moses with the eyes of his body, but with the eyes of his spirit.
[6] The nature of representatives can be seen further from the things seen by the prophets; as by Daniel, by John in Revelation, and by the rest; all of which store up within them Divine spiritual and celestial things that anyone can see are not intelligible without interpretation from the internal sense.
[7] From all this it is now further evident what a representative church is. This church was established in the land of Canaan chiefly for the sake of the Word, in order that this might be written by means of representatives and significatives, thus by means of such things as existed with that nation, in their church, and in their land. For from the most ancient times all the places in the land of Canaan, and all the mountains and rivers there, represented such things as are in the heavens (see n. 3686, 4240, 4447, 4454, 5136, 6516); as did afterward the inheritances, the tribes, and all other things there. Of such things was the literal sense of the Word of the Old Testament, in order that there might be some ultimate in which the interior things might close, and upon which they might stand, like a building on its foundation (see n. 9360, 9824, 10044).
[8] From all this an intelligent person is able to know that the Word is most holy, and that its literal sense is holy from its internal sense, but that apart from this it is not holy. For apart from the internal sense the literal sense is like the external of man separated from his internal, which is a mock appearance devoid of life, and is like the peel of a tree, flower, fruit, or seed, without anything inside; and is also like a foundation without a house. Therefore they who lay stress on the sense of the letter of the Word alone, and neither have, nor procure for themselves from the Word, doctrine that is in agreement with its internal sense, can be drawn into any heresies whatever. It is from this that the Word is called by such the Book of Heresies. The very doctrine from the Word must by all means give light and guidance. This very doctrine is taught by the internal sense, and he who knows this doctrine, has the internal sense of the Word.
[9] As the Jewish nation did not acknowledge anything holy in the Word except in the mere sense of its letter, which they completely separated from the internal sense, they fell into such darkness that they did not recognize the Lord when He came into the world. At the present day that nation is of the same character, and therefore although they live among Christians they nevertheless still do not acknowledge the Lord from the Word. (That from the earliest time that nation was in external things without internal, see what has been shown in the places cited in n. 9320, 9380.) Therefore unless the Lord had come into the world and opened the interior things of the Word, the communication with the heavens by means of the Word would have been broken; and then the human race on this earth would have perished, for man can think no truth and do no good except from heaven, that is, through heaven from the Lord; and the Word is that which opens heaven.
10277. Whosoever toucheth them shall be made holy. That this signifies that which is communicative to all who receive in love and faith, is evident from the signification of “touching,” as being communication (see n. 10130); and from the signification of “being made holy,” as being the influx and presence of the Lord (of which just above, n. 10276); and as the influx and presence of the Lord are in love and faith, thus are with those who receive Him in love and faith, these are they who are here said to be “made holy;” but it is the Divine with them which alone is holy, and not at all what is their own.
10278. And thou shall anoint Aaron and his sons. That this signifies inauguration to represent the Lord in both kingdoms, is evident from the signification of “anointing,” as being to induce a representation (as above); from the representation of Aaron, as being the Lord in respect to Divine good celestial, thus in the celestial kingdom; and from the representation of the sons of Aaron, as being the Lord in respect to spiritual good, thus in the spiritual kingdom (see n. 9807, 10017, 10068).
10279. And shalt sanctify them to minister to me in the priest’s office. That this signifies to represent the Lord in respect to all the work of salvation, is evident from the signification of “sanctifying,” as being to represent the Lord as to the Divine Human (see above, n. 10276); and from the representation of the priest’s office of Aaron and of his sons, as being the Lord’s work of salvation in successive order (n. 9809, 10017).
10280. And thou shalt speak unto the sons of Israel, saying. That this signifies instruction for those who are of the church, is evident from the signification of “the sons of Israel,” as being the church (see the places cited in n. 9340); and from the signification of “speaking” and “saying,” when by Jehovah, as being instruction (n. 6879, 6881, 6883, 6891, 7186, 7226, 7241, 7267, 7304, 7380, 7517, 8127).
10281. This shall be to Me an oil of anointing of holiness. That this signifies a representative of the Lord as to the Divine Human, is evident from what was shown above (n. 10267).
10282. To your generations. That this signifies in all things of the church, is evident from the signification of “generations,” when said of the sons of Israel, by whom is signified the church, as being those who are of the church (see n. 10212); thus abstractedly from persons, the things which are of the church. It is said “abstractedly from persons,” because the Divine things which proceed from the Lord make the church, and nothing whatever of man does so; these Divine things do indeed flow in with man, but still they do not become man’s, but are the Lord’s with man. This being the case, when the angels are speaking together, they speak abstractedly from persons; and for the same reason neither does the name of any person enter heaven of whom mention is made in the Word, but the thing which is there signified by the person. (That all names of persons and of places in the Word signify actual things, see n. 1888, 4442, 5095, 5225; and that names do not enter heaven, n. 1876, 6516, 10216.)
10283. Upon the flesh of man shall it not be poured. That this signifies that which is not communicative to what is man’s own, is evident from the signification of “the flesh of man,” as being that which is his own (of which below); and from the signification of “pouring,” as being to communicate; for the like is signified by “pouring” as by “touching,” but “pouring” is said of liquids, as of oil, wine, and water, and “pouring forth” of things Divine, celestial, and spiritual; while “touching” is said of things dry and bodily (that “to touch” denotes to communicate, see n. 10130). Hence it follows that by the oil of anointing not being poured on the flesh of man is signified that the Divine good of the Lord’s Divine love is not communicative to that which is man’s own, because that which is man’s own is nothing but evil, and the Lord’s Divine good cannot be communicated to what is evil. (That what is man’s own is nothing but evil, see n. 210, 215, 731, 874-876, 987, 1023, 1024, 1047, 5660, 5786, 8480.)
[2] Man has that which is his own in both the will and the understanding; the former is evil, and the latter is the falsity thence derived; that is to say, the former is signified by “the flesh of man,” and the latter by the “blood” of this flesh. That this is so is evident from the following passages:
Jesus said, Blessed art thou, Simon, for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens (Matt. 16:17).
That “flesh” here, and also “blood,” denote that which is man’s own, is very evident.
[3] In John:
As many as received Him, to them gave He power to be the sons of God, who were born, not of bloods, nor of the will of the flesh, but of God (John 1:12, 13).
By “bloods” are here signified the falsities which come forth from that which is man’s own in his understanding; and by “the will of the flesh” are signified the evils which come forth from that which is his own in his will. (That “bloods” denote falsity from evil, thus what is man’s own in the understanding derived from what is his own in the will, see n. 4735, 9127.)
[4] In Isaiah:
I will feed thine oppressors with their own flesh; and they shall be drunken with their own blood as with new wine (Isa. 49:26);
where to “feed them with their own flesh, and make them drunken with their own blood,” denotes to fill them with evil and the falsity of evil, thus with that which is their own; for both evil and falsity are from this.
[5] In Jeremiah:
Cursed is the man that trusteth in man, and maketh flesh his arm (Jer. 17:5).
“To trust in man, and make flesh his arm,” denotes to trust in himself and in what is his own.
[6] In Isaiah:
The people is become like food for the fire; if one shall cut down on the right hand, he shall be hungry; and if he shall eat on the left hand, they shall not be satisfied; they shall eat every man the flesh of his own arm: Manasseh, Ephraim; and Ephraim, Manasseh (Isa. 9:19, 20).
By “food for the fire” is signified the appropriation of evils, or the cupidities of the love of self and the world; by “being hungry and not being satisfied” is signified not to receive the good and truth of faith; by “the flesh of the arm” is signified what is man’s own of both kinds; by “Manasseh,” the evil of the will; by “Ephraim,” the falsity of the understanding; and by “eating,” to make one’s own. (That “fires” denote the evils or cupidities of the love of self and the world, see n. 5071, 5215, 6314, 6832, 7324, 7575, 9141; and that “to be hungry and not satisfied” denotes not to receive the good and truth of faith, is because by “hunger and thirst” is signified the desolation of good and truth, n. 5360, 5376, 6110, 7102, 8568; that the “right hand” denotes the good from which is truth, and the “left hand” the truth through which is good, see n. 10061.) Hence “to be hungry if he cut down on the right hand, and not to be satisfied if he ate on the left hand,” signifies that however much they are instructed concerning good and truth, they will nevertheless not receive them.
[7] “Manasseh” denotes the good of the will (see n. 5348, 5351, 5353, 6222, 6234, 6238, 6267); and “Ephraim” denotes the truth of the understanding (n. 3969, 5354, 6222, 6234, 6238, 6267); hence in the opposite sense “Manasseh” denotes the evil of the will, and “Ephraim” the falsity of the understanding, for almost all things in the Word have also an opposite sense. “To eat” denotes to appropriate (n. 3168, 3513, 3596, 4745); hence it is plain what is meant by “eating the flesh of his own arm,” namely, appropriating to themselves evil and falsity from what is their own. It is said “the flesh of the arm” because by the “arm,” as by the “hand,” is signified that which belongs to man, and in which he trusts (see at the places cited in n. 10019).
[8] In Zechariah:
I said, I will not feed you; he that dieth let him die; let those who remain eat everyone the flesh of another (Zech. 11:9).
“Not to feed” denotes not to instruct and reform; “to die” denotes to perish as to spiritual life; “to eat the flesh of another” denotes to appropriate to themselves the evils which are from that which is another’s.
[9] In Ezekiel:
Jerusalem, thou hast committed whoredom with the sons of Egypt thy neighbors, great in flesh (Ezek. 16:26).
“Jerusalem” denotes the perverted church; “to commit whoredom with the sons of Egypt great in flesh” denotes to falsify the truths of the church by means of memory-knowledges which are from the natural man alone, thus by means of sensuous memory-knowledges. (That “Jerusalem” denotes the church, see n. 402, 2117, 3654, here the perverted church; that “to commit whoredom” denotes to falsify truths, n. 2466, 2729, 8904; that “sons” denote truths and also falsities, n. 1147, 3373, 4257, 9807; that “Egypt” denotes memory-knowledge in both senses, see the places cited in n. 9340; and that it denotes the natural, n. 9391.) Hence those are called “great in flesh” who from the things of sense reason and draw conclusions about the truths of the church. They who do this, seize on falsities instead of truths, for to reason and draw conclusions from the things of sense is to do so from the fallacies of the bodily senses; wherefore it is sensuous men who are meant by “great in flesh,” because they think from that which is their own in the body.
[10] In Isaiah:
Egypt is a man, and not God; and his horses are flesh, and not spirit (Isa. 31:3).
Here also “Egypt” denotes memory-knowledge; his “horses” denote the understanding thence derived; this is called “flesh not spirit,” when they draw conclusions from what is their own, and not from the Divine (that “horses” denote the understanding, see n. 2761, 2762, 3217, 5321, 6534; and that the “horses of Egypt” denote memory-knowledges in conformity with a perverted understanding, n. 6125, 8146, 8148).
[11] That by “flesh” is signified that which is man’s own, or what is the same, the evil of his will, is evident from Moses where the subject treated of is the desire of the Israelitish people to eat flesh, of which it is thus written:
The rabble that was in the midst of the people lusted a lust, and said, Who shall feed us with flesh? Jehovah said, Tomorrow ye shall eat flesh; ye shall not eat it one day, nor two days, nor five days, nor ten days, nor twenty days, but even for a month of days. And there went forth a wind from Jehovah, and carried off the quails from the sea, and let them fall over the camp, as it were two ells upon the faces of the earth. The people rose up all the day and all the night, and all the next day, and gathered and spread them round about the camp. While the flesh was yet between their teeth, before it was swallowed, the anger of Jehovah burned against the people, and Jehovah smote the people with a very great plague; whence he called the name of that place, The graves of lust (Num. 11:4, 18-20, 31-33).
[12] That “flesh” signified what belonged to that nation, can be seen from the details in this passage; for had it not been so, what evil could there have been in desiring flesh, especially as flesh had previously been promised them (Exod. 16:12)? But as it signified that which was their own, thus the evil of the will, in which that nation was more than other nations, therefore it is said when they desired flesh, that they “lusted a lust;” and therefore they were smitten with a great plague, and the name of the place where they were buried was called “the graves of lusts [concupiscentiarum].” Whether you say evil of the will, or concupiscence, it is the same, for the evil of the will is concupiscence, because man’s own desires nothing but its own, and not anything of the neighbor, or anything of God, except for the sake of itself.
Because that nation was of this character, it is said that “they should eat flesh, not one day, nor two, nor five, nor ten, nor twenty, but even for a month of days,” by which is signified that that nation would be such forever; for “a month of days” means forever, and therefore it is said that “the flesh being yet between the teeth, before it was swallowed, they were smitten with a great plague;” for by “teeth” is signified the bodily (or corporeal) own, which is the lowest of man (n. 4424, 5565-5568, 9062). (That that nation was of such a character, see the places cited in n. 9380; and also in the song of Moses in Deuteronomy, 32:20-28, 32-34.)
[13] In the Word, “spirit” is opposed to “flesh,” because by “spirit” is signified life from the Lord, and by “flesh” life from man, as in John:
It is the spirit that quickeneth, the flesh profiteth nothing; the words that I speak unto you are spirit and are life (John 6:63).
From this it is evident that “spirit” denotes life from the Lord, which is the life of love and faith to Him from Him; and that “flesh” denotes life from man, thus what is his own; hence it is said, “the flesh profiteth nothing.” In like manner elsewhere:
That which is born of the flesh is flesh; but that which is born of the spirit is spirit (John 3:6).
God remembered that they were flesh, a wind [spirit] that goeth away, and cometh not again (Ps. 78:39).
[14] As by “flesh,” when said of man, is signified that which is his own, which is the evil of the love of self and the world, it is plain what is signified by “flesh” when said of the Lord, namely, that which is His own, which is the Divine good of the Divine love. This is signified by the “flesh” of the Lord in John:
The bread that I will give is My flesh. 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; for My flesh is food indeed, and My blood is drink indeed (John 6:51, 53-55).
(That by the Lord’s “flesh” is signified the Divine good of His Divine love, and by His “blood” the Divine truth proceeding from this Divine good, thus the like as by the bread and the wine in the Holy Supper, and that these are His own in His Divine Human, see n. 1001, 3813, 4735, 4976, 6978, 7317, 7326, 7850, 9127, 9393, 10026, 10033, 10152; and that the sacrifices represented the goods which are from the Lord, and that on this account their “flesh” signified goods, see n. 10040, 10079). Moreover, in the Word throughout mention is made of “all flesh,” and by it is meant every man (as Gen. 6:12-13, 17, 19; Isa. 40:5-6; 49:26; 66:16, 23-24; Jer. 25:31; 32:27; 45:5; Ezek. 20:48; 21:4-5; and elsewhere).
10284. And in the quality thereof ye shall not make any like it. That this signifies no imitation from the study of man, is evident from the signification of “making any like it in quality,” that is, making the like oil by means of the like spices, as being to prepare in imitation by the study of man. That these things are signified by these words, follows from the connection of the things in the internal sense; for it is said first, that it should “not be poured upon the flesh of man,” by which is signified that which is not communicative to what is man’s own; and next that it shall be “holy unto you;” whereas that which is made from man, and by his study, is made from what is his own, and is not holy, because study from what is man’s own is nothing but falsity from evil, for it regards itself and the world as the end, and not the neighbor and God; and therefore it is called “imitation.”
[2] The case herein is this. Everything that is from the Lord is good and true. But the good and truth in imitation of this by man is not good and true, for the reason that everything good and true has life in it from its end. An end from man is merely for the sake of himself; whereas that which is good and true from the Lord is for the sake of good itself and truth itself as ends, thus for the sake of the Lord, because everything good and true is from Him. With man the end is himself, for it is his will, and it is his love; because that which a man loves, and that which he wills, this he has as his end. All the love with man from man is the love of self and the love of the world for the sake of self; but the love with man from the Lord is love toward the neighbor and love to God. The difference between these loves is as great as that between hell and heaven; and indeed the love of self, and the love of the world for the sake of self, reign in hell and are hell; whereas love toward the neighbor and love to the Lord reign in heaven and are heaven. Moreover, a man is such, and such remains to eternity, as is his love; for love is everything of man’s will, and from this of his understanding, because the love which makes the will continually flows into the understanding, and kindles it, and enlightens it. From this it is that when those who love what is evil are thinking by themselves, they think what is false in conformity with the evil of their love; although before men they speak differently, from hypocrisy, and some from persuasive faith, the quality of which may be seen above (n. 9364, 9369).
[3] Be it known that before men a man is able by study to imitate Divine things themselves, and to present himself as an angel of light; whereas before the Lord and before the angels the external form does not appear, but the internal; and when this is from what is man’s own, it is filthy. Within such persons there is merely what is natural, and nothing spiritual; they see only from natural light, and not at all from the light of heaven. Nay, they do not know what the light of heaven is, and what the spiritual is, for all their interiors are turned outward, almost like the interiors of animals, nor do they suffer themselves to be raised upward by the Lord; when yet man possesses this special privilege above the beasts, that he is capable of being raised by the Lord to heaven and to the Lord, and thus of being led. All those are so raised who love good and truth for the sake of good and truth, which is the same as loving the neighbor and God; for in a general sense the neighbor is what is good and true, and in a lower sense what is just and right; and moreover God is what is good and true, and what is just and right, because these are from God.
[4] From all this it can be seen what it is to imitate Divine things by the study of man; the quality of those who do this is described in the Word throughout by “Egypt” and “Pharaoh,” for by “Egypt” and “Pharaoh” are signified the memory-knowledges that belong to the natural man; and it is also described by “Asshur,” by whom is signified reasoning from memory-knowledges (concerning “Egypt” see the places cited in n. 9340, 9391; and concerning “Asshur,” n. 1186).
[5] Among spirits there are great numbers who imitate Divine things by study and art; for they counterfeit what is sincere, upright, and pious, insomuch that good spirits would be led astray unless the Lord enlightened them, and made them see the interiors of those who would lead them astray, at the sight of which the good are seized with horror, and flee away. But such spirits are stripped of their externals, and are let into their interiors which are diabolical, and thus of themselves they sink down into hell. (More may be seen concerning these spirits in a following article, n. 10286.)
10285. Holy shall it be to you. That this signifies because it is the Divine of the Lord, is evident from the signification of “holy,” when said of the oil of anointing, as being the Divine of the Lord; for the oil of anointing was representative of the Divine good of the Divine love in the Lord’s Divine Human, thus was representative of His Divine Human itself; for whether you say the Divine good of the Divine love, or the Divine Human, it is the same. As this was signified by the “oil of anointing,” and was represented by anointing, and as this alone is holy, and from this that which proceeds from Him is holy, because it is of Him, therefore it is so often said, that this is “holy” (see also above, n. 10266).
10286. The man who shall make ointment like it. That this signifies the imitation of Divine things by art, is evident from the signification of “making like it,” as being imitation; and from the signification of the “ointment,” as being Divine truths which are of the Lord alone, and from the Lord alone (see above, n. 10264). That imitation by art is signified is because all imitation of Divine things by man is done by art. How the case herein is can be seen from what was said and shown above (n. 10284). But all this can be further illustrated by what exists among spirits. Those of them who attribute all things to fortune and their own sagacity, and nothing to the Divine (as they had done in the world), know how to imitate Divine things by various methods; for they present to view palaces almost like those in the heavens, also groves and fields almost like those which are presented to view by the Lord among good spirits; they adorn themselves with shining garments, and the sirens even assume a beauty almost angelic; but all these things are produced by art by means of phantasies. And however much these things may appear similar in the outward form, nevertheless in the internal form they are loathsome, which also is instantly made manifest to good spirits by the Lord; because if this were not done they would be led astray. The external is taken away, and then the diabolism within stands forth; what is external is taken away by means of light let in upon it from heaven, whereby is dispelled the delusive light of phantasies by means of which they produce such effects. From this can be seen the nature of the imitation of Divine things by art. But the things which are from the Lord are inwardly heavenly, and the more interior they are, so much the more heavenly they are; for Divine things increase in perfection toward the interiors, until finally they are of unspeakable perfection and beauty.
[2] The like is the case with the imitation of what is good and true among those who live evilly; those of them who know how to counterfeit good affections, and somewhat of charity toward the neighbor, and of love to God, and at the same time from these affections speak and preach the truths of faith as if from the heart, are in a similar light of foolishness and phantasy; and therefore when the external which had counterfeited what is internal is taken away, there appears the infernalism that lay hidden within, which is nothing but evil and the falsity of evil; and then it is in like manner presented to view that this evil is their love, and the falsity of this evil their faith. From all this it is again evident what is the imitation of things Divine by the study of man (of which above, n. 10284).
10287. And who shall put of it upon a stranger. That this signifies conjunction with those who do not acknowledge the Lord, thus who are in evils and the falsities of evil, is evident from the signification of “putting upon” anyone, when said of Divine truths, which are signified by the “aromatic ointment,” as being to conjoin; and from the signification of “a stranger,” as being one who is not of the church, thus who does not acknowledge the Lord, and consequently is in evils and falsities; for he who does not acknowledge the Lord is not of the church; and he who denies the Lord is in evils and falsities, because what is good and true comes from no other source. That such persons are signified by “strangers” will be seen from the passages in the Word which will follow. But something shall first be said about the conjunction of Divine truth with those who do not acknowledge the Lord. This conjunction is profanation, for profanation is the conjunction of Divine truth with falsities from evil; and this conjunction which is profanation is not possible with any but those who have first acknowledged the things of the church, and especially the Lord, and have afterward denied the same. For by the acknowledgment of the truths of the church, and of the Lord, communication is effected with the heavens, and from this the opening of the interiors of man toward heaven; and by denial afterward is effected the conjunction of the same with falsities from evil; for all things which a man acknowledges remain implanted, because nothing perishes with man which has entered by means of acknowledgment.
[2] The state of the man who commits profanation is that he has communication with the heavens and at the same time with the hells; by truths with the heavens, and by falsities of evil with the hells; from this in the other life there comes a tearing asunder, whereby everything of interior life perishes. After this tearing asunder such persons barely appear as men, but as burnt bones in which there is but little life. (See what has already been said and shown about profanation, namely: That those profane who have first acknowledged truths Divine, and afterward deny them, n. 1001, 1010, 1059, 2051, 3398, 4289, 4601, 6348, 6960, 6963, 6971, 8394: That those who have denied them from infancy, such as the Jews and others, do not profane, n. 593, 1001, 1059, 3398, 3489, 6963: And that the greatest care is taken by the Lord to prevent profanation with man, see n. 301-303, 1327, 1328, 2426, 3398, 3402, 3489, 6595.)
[3] But be it known that there are very many genera of profanation, and of these many species; for there are those who profane the goods of the church, and there are those who profane its truths; there are those who profane much, and those who profane little; there are those who profane interiorly, and those who profane more and more exteriorly; there are those who profane through belief contrary to the truths and goods of the church; there are those who profane through the life; and there are those who profane through the worship. Hence result many hells of profaners, which are distinct from one another according to the diversities of the profanation. The hells of the profanations of good are at the back; but the hells of the profanations of truth are under the feet and at the sides. Such hells are deeper than the hells of all other evils, and are seldom opened.
[4] That “strangers” denote those who do not acknowledge the Lord, and are unwilling to acknowledge Him, whether they be out of the church or within it, thus who are in evils and in the falsities of evil, and in a sense abstracted from persons, that they are evils and the falsities of evil, is evident from many passages in the Word. It is said “those who do not acknowledge the Lord, thus who are in evils and the falsities of evil,” because those who do not acknowledge the Lord must needs be in evils and the falsities of evil; for all good and the truth of good are from the Lord, and therefore those who deny the Lord are in evils and the falsities of evil; according to the words of the Lord in John:
Unless ye believe that I am, ye shall die in your sins (John 8:24).
[5] That these are “strangers,” is evident from the following passages. In Isaiah:
Your land is a solitude, your cities are burned with fire; your ground, strangers shall devour it in your presence; and it shall be a solitude, as the overthrow of strangers (Isa. 1:7).
By “land” in this passage is not meant land, nor by “cities” and “ground,” cities and ground; but by “land” is meant the church; in like manner by “ground;” and by “cities,” the truths of the church which are called doctrinal things, and which are said to be “burned with fire” when they have been consumed by the evils of the loves of self and of the world. From this it is evident what is signified by “strangers devouring the ground,” namely, that evils and the falsities of evil devour the church; and by “the land being desolate” (that “land” or “earth” denotes the church, see the places cited in n. 9325; in like manner “ground,” n. 566, 1068; that “cities” denote the doctrinal things of the church, thus its truths, n. 2268, 2451, 2712, 2943, 3216, 4492, 4493; and “fire” the evils of the loves of self and of the world, n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7575, 9141).
[6] In Jeremiah:
Disgrace hath covered our faces, seeing that strangers are come against the sanctuaries of the house of Jehovah (Jer. 51:51).
“Strangers against the sanctuaries of the house of Jehovah” denote evils and the falsities of evil against the truths and goods of the church; those of the nations were called “strangers” who were servants in the Jewish Church; and by the “nations” of that land are also signified evils and falsities (n. 9320). In the same:
Thou sayest, There is no hope, no; but I will love strangers, and after them will I go (Jer. 2:25).
“To love strangers, and to go after them,” denotes to love evils and the falsities of evil, and to worship them.
[7] In Ezekiel:
I will bring the sword upon you, and I will give you into the hand of strangers (Ezek. 11:8, 9);
where “to bring a sword” denotes falsities from evil fighting against truths from good; “to give into the hand of strangers” denotes that they should believe and serve these falsities. (That a “sword” denotes truth fighting against falsities, and in the opposite sense falsities fighting against truths, see n. 2799, 6353, 7102, 8294.)
[8] Again:
Thou shalt die the deaths of the uncircumcised in the hand of strangers (Ezek. 28:10).
“The uncircumcised” denote those who in respect to the life are in filthy loves and their cupidities, however much they may be in doctrinal things (n. 2049, 3412, 3413, 4462, 7045, 7225), whose death is spiritual death; “in the hand of strangers” denotes in evils themselves and the falsities of evils.
[9] Again:
Jerusalem is an adulterous wife under her man, she receiveth strangers (Ezek. 16:32).
“Jerusalem an adulterous wife” denotes the church in which good is adulterated; “to receive strangers” denotes to acknowledge evils and the falsities of evil in life and doctrine. And in Joel:
Jerusalem shall be holiness, and there shall no strangers pass through her any more (Joel 3:17).
“Jerusalem” denotes the church, but that in which the Lord is acknowledged, men live in good, and believe in the truths which are from the Lord; that “strangers shall not pass through her any more” denotes that the evils and falsities of evil which are from hell shall not enter.
[10] In David:
Strangers are risen up against me, and violent men have sought after my soul (Ps. 54:3).
Here also “strangers” denote evils and the falsities of evil; “violent men” denote the same doing violence to goods and truths. Those who look solely at the sense of the letter of the Word, understand nothing else by “strangers” than those who are outside the church, and that they will rise up against David; whereas nothing of person enters into the heavens, but only the things which are signified (n. 8343, 8985, 9007); thus not strangers, but instead of them strange things, which are those which are estranged from the church, thus evils and the falsities of evil which destroy the church; by “David” also, against whom they would rise up, is perceived the Lord (n. 1888, 9954).
[11] In Moses:
He forsook God who made him, and lightly esteemed the Rock of his salvation; they provoked Him to jealousy by strangers (Deut. 32:15, 16).
“To forsake God, and lightly esteem the Rock of salvation,” denotes to deny the Lord; “to provoke by strange things” denotes by evils and the falsities of evil. (That a “Rock” denotes the Lord as to the truths of faith, see n. 8581.) Moreover, in other places also “strangers” denote evils and falsities (as in Isa. 25:2, 5; Jer. 30:8; Ezek. 31:11, 12).
[12] As “strangers” signified those who are in evils and the falsities of evil, and from this in the abstract sense, evils and the falsities of evil, therefore it was forbidden that a stranger should eat the holy things (Lev. 22:10); that a stranger should approach the office of the priesthood, or the service of the sanctuary; and that if he did so he should be slain (Num. 1:51; 3:10, 38; 18:7).
[13] It was also forbidden to burn incense from strange fire, for doing which Nadab and Abihu, sons of Aaron, were consumed by fire from heaven (Lev. 10:1, 2); for by the holy fire which was from the altar was signified love Divine; but by “strange fire,” infernal love, and hence also evils and their cupidities (see n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7575, 9141).
[14] Mention is also made of “foreigners,” which is expressed in the original tongue by another word than “strangers,” and by “foreigners” are signified falsities themselves, as in these passages:
O Jehovah look on our reproach; our inheritance is turned unto strangers, and our houses unto foreigners (Lam. 5:1, 2).
Strangers have led captive his strength, and foreigners have entered his gates, and shall cast a lot upon Jerusalem (Obad. 11).
“To cast a lot upon Jerusalem” denotes to destroy the church, and to dissipate its truths.
[15] In Zephaniah:
I will visit upon the princes, and upon the king’s sons, and upon all such as are clothed in the clothing of a foreigner (Zeph. 1:8).
“Those clothed in the clothing of a foreigner” denote those who are in falsities; for “princes and the king’s sons,” upon whom was visitation, denote the chief truths, and in the opposite sense the chief falsities (that princes have this signification, see n. 1482, 2089, 5044; and that “kings” denote truths themselves, and in the opposite sense falsities themselves, n. 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148); consequently “the king’s sons” denote that which is derived therefrom.
[16] In David:
Deliver me and rescue me out of the hand of the sons of the foreigner, whose mouth speaketh emptiness, and their right hand is a right hand of a lie (Ps. 144:7, 8, 11).
That “the sons of the foreigner” denote those who are in falsities, thus falsities, is very evident, for it is said, “whose mouth speaketh emptiness, and their right hand is the right hand of a lie;” for “emptiness” denotes falsity of doctrine, and “a lie,” falsity of life (n. 9248).
10288. He shall be cut off from his peoples. That this signifies separation and spiritual death, is evident from the signification of being “cut off” and of being “slain,” as being to be separated from those who are in good and the truths thence derived, and to perish as to spiritual life (see n. 6767, 8902); and from the signification of “peoples,” as being those of the church who are in the truths and goods of faith (n. 3581, 4619, 6451, 6465, 7207); and thus to be “cut off from the peoples” denotes to be separated from them and perish. In the Word those who are of the church are sometimes called a “people,” sometimes a “nation,” as “the Israelitish people,” and “the Jewish nation.” By a “people” is there signified those who are of the spiritual church, and by a “nation,” those who are of the celestial church. It is from this that “peoples” signify the truths and goods of faith; but “nations,” the goods of love (see at the places cited above).
10289. Verses 34-38. And Jehovah said unto Moses, Take to thee fragrant spices, stacte, and onycha, and galbanum, things fragrant, and pure frankincense, so much in so much shall it be. And thou shalt make it incense, an ointment the work of a perfumer, salted, pure, holy. And thou shalt bruise of it small, and shalt put it before the Testimony in the Tent of meeting, whither I will come to meet thee; a holy of holies shall it be to you. And the incense which thou makest in its quality, ye shall not make for yourselves; holy to Jehovah shall it be to thee. The man who shall make like unto it, to make an odor with it, shall be cut off from his peoples. “And Jehovah said unto Moses,” signifies again enlightenment and perception by the Lord through the Word; “take to thee fragrant spices,” signifies the affections of truth from good which must be in Divine worship; “stacte,” signifies the affection of sensuous truth; “and onycha,” signifies the affection of interior natural truth; “and galbanum,” signifies the affection of truths still more interior; “things fragrant,” signifies affections from spiritual good; “and pure frankincense,” signifies inmost truth, which is spiritual good; “so much in so much shall it be,” signifies correspondence in every way; “and thou shalt make it incense,” signifies worship from these things; “an ointment the work of a perfumer,” signifies from the influx and operation of the Divine of the Lord into each and all things; “salted,” signifies the longing of truth for good; “pure,” signifies free from evil; “holy,” signifies free from the falsity of evil; “and thou shalt bruise of it small,” signifies the disposing of truths into their series; “and shalt put it before the Testimony in the Tent of meeting,” signifies the worship of the Lord in heaven and in the church; “whither I will come to meet thee,” signifies from the influx of the Lord; “a holy of holies shall it be to you,” signifies because it is from the Lord; “and the incense which thou makest in its quality, ye shall not make for yourselves,” signifies that worship from the holy truths of the church must not be applied in favor of the loves of man; “holy to Jehovah shall it be to thee,” signifies that worship must be applied in favor of love Divine; “the man who shall make like unto it, to make an odor with it,” signifies the imitation of Divine worship by means of the affections of truth and good from what is man’s own; “shall be cut off from his peoples,” signifies separation from heaven and the church, and spiritual death.
10290. And Jehovah said unto Moses. That this signifies again enlightenment and perception by the Lord through the Word, is evident from the signification of “saying,” when by Jehovah, as being enlightenment and perception (that it denotes enlightenment, see n. 7019, 10215, 10234; and that it denotes perception, n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2862, 3509, 5877); and from the representation of Moses, as being the Word (n. 6752, 7014, 7089). That “Jehovah” in the Word denotes the Lord, see at the places cited in n. 9373. Hence it is plain that by “Jehovah said unto Moses” is signified enlightenment and perception by the Lord through the Word.
[2] That this is signified is because the Lord speaks with the man of the church in no other way than through the Word, for He then enlightens man so that he may see truth, and also gives him perception to perceive that it is so; but this is effected according to the quality of the desire for truth with the man, and the desire for truth with a man is according to his love of it. They who love truth for the sake of truth are in enlightenment, and they who love truth for the sake of good are in perception (what perception is, see at n. 483, 495, 521, 536, 597, 607, 784, 1121, 1387, 1919, 2144, 2145, 2171, 2515, 2831, 5228, 5920, 7680, 7977, 8780).
[3] But the Lord spoke with Moses and the prophets by a living voice, in order that the Word might be promulgated, and be such that each and all things might have an internal sense. Consequently also in these words, “Jehovah said unto Moses,” the angels, who are in the internal sense, do not know what “Moses” is, because the names of persons do not enter heaven (n. 10282), but instead of “Moses” they perceive the Word; and the expression “said” is turned with them into what is in agreement with the sense, thus here into being enlightened and perceiving. Moreover, in the angelic idea, “saying” and “speaking,” when said of the Lord speaking through the Word, are nothing else.
10291. Take to thee fragrant spices. That this signifies the affections of truth from good which must be in Divine worship, is evident from the signification of “spices,” as being the perceptions and affections of truth and of good (n. 10254). That it signifies which must be in Divine worship, is because by the incense which was prepared from them is signified Divine worship (of which in what follows). The spices which are now mentioned are of a totally different kind from those of which the oil of anointing was prepared (verses 23, 24). These also are called “spices,” but are expressed in the original tongue by another word. The spices from which the oil of anointing was prepared, in like manner signify perceptions and affections of truth and good as do these spices, but with the difference that the former truths belong to the celestial class, and the latter to the spiritual class. (That the former truths belong to the celestial class, see n. 10254; and that the latter belong to the spiritual class, will be seen in what follows.)
[2] What is meant by belonging to the celestial class, and to the spiritual class, shall be briefly told. It has been frequently stated that heaven is distinguished into the celestial kingdom and the spiritual kingdom. In the two kingdoms the truths differ as do the goods; the good of the celestial kingdom is the good of love to the Lord, and the good of the spiritual kingdom is the good of charity toward the neighbor. Every good has its own truths; celestial good its own, and spiritual good its own; which are quite different from each other. (What this difference is can be seen from what has been shown concerning the two kingdoms at the places cited in n. 9277.)
[3] That every good has its truths, is because good is formed by means of truths (n. 10252, 10266), and also manifests itself by means of truths. It is with these as it is with the will and the understanding in man; his will is formed by means of the understanding, and it also manifests itself by means of it; that which is of the will is called good, and that which is of the understanding is called truth.
10292. Stacte. That this signifies the affection of sensuous truth, is evident from the signification of “stacte,” as being sensuous truth; that it denotes the affection of this truth, is from its fragrance, for “odor” signifies perceptivity; a fragrant odor, the perceptivity of what is grateful; and an offensive odor, the perceptivity of what is ungrateful; and all gratefulness and ungratefulness of perception are from the affection which is of love, and according to it (see n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 5621, 10054). In general be it known that all things in the vegetable kingdom, whatever they may be, whether the produce of the forest, or that of gardens, fields, and plains, such as trees, crops, flowers, grasses, and vegetables, both in general and in particular, signify spiritual and celestial things, for the reason that universal nature is a theater representative of the Lord’s kingdom (see at the places cited in n. 9280).
[2] That “stacte” denotes the affection of sensuous truth is because it is mentioned first; for there are four spices of which the incense was prepared, as there were also four of which the oil of anointing was prepared; and that which is mentioned in the first place is the most external, as is also that which is mentioned in the first place for the preparation of the oil of anointing, which was best myrrh (that this denotes the perception of sensuous truth, see n. 10252).
[3] That four spices were taken for the preparation of both the oil and the incense, was for the reason that they signified truths in their order from external to inmost; and they are in the same succession with man; for man has an external which is called the external man, and an internal which is called the internal man, in each of which there is an exterior and an interior; the most external is called the sensuous, and this is therefore signified by “stacte” (what the sensuous is, and its quality, see n. 9996, 10236).
[4] That “stacte” denotes the affection of sensuous truth, cannot be confirmed from other passages in the Word, because it is nowhere else mentioned; but stacte of another kind, expressed in the original tongue by another word, is mentioned among those spices which were brought down into Egypt (Gen. 37:25; 43:11), and which involve such things as are in the external or natural man, because by “Egypt” is signified the memory-knowledge that is of the natural man (see at the places cited in n. 9391).
10293. And onycha. That this signifies the affection of interior natural truth, is evident from the signification of “fragrant onycha,” as being the affection of natural truth. By “onycha” is signified this truth, and by “fragrant,” the perceptivity of what is grateful, which is from the affection of truth, thus there is signified the affection itself. It is said “fragrant onycha” because this expression is used both before and after the enumeration of these spices in these words: “take to thee fragrant spices, stacte, and onycha, and galbanum, things fragrant.” That it is the affection of truth in the natural which is signified by “onycha,” is because it is mentioned in the second place; for the spices are mentioned in order, according to the truths with man, from most external to inmost; hence by “stacte” is signified the affection of sensuous truth, which is truth most external; by “onycha,” the affection of natural truth, which is interior truth in the natural man; by “galbanum,” an affection of truth still more interior, which is interior truth in the spiritual or internal man; and by “frankincense,” inmost truth in the internal man, which is spiritual good-in like manner as was signified by the spices from which the oil of anointing was prepared, which were best myrrh, aromatic cinnamon, aromatic calamus, and cassia (that these spices signified truths in such an order, see n. 10252, 10254, 10256, 10258). But the difference is that those truths which are signified by the spices of the oil of anointing, belong to the celestial class, while these truths which are signified by the spices of the incense, belong to the spiritual class (of which distinction see above, n. 10254, 10291).
Emanuel Swedenborg · Clowes / Potts English edition · Source edition · German edition.