In dressing the lamps he shall burn it. That this signifies when truth also comes into its light, is evident from the signification of "lamps," as being Divine truth and the consequent intelligence and wisdom (see n. 9548, 9783); that "to dress" or kindle them denotes when these come into their light, is evident; and from the signification of "burning," as being the hearing and reception of all things of worship (n. 10177, 10198). From this it is evident that by "burning it every morning, when the lamps were dressed," is signified that the hearing and reception of all things of worship is chiefly when they are in a clear state of love, and from this in the intelligence and wisdom of truth. [2] It is said "from this in the intelligence and wisdom of truth," because the light of truth with man is altogether according to the state of his love; in proportion as the love is kindled, the truth shines, for the good of love is the vital fire itself, and the truth of faith is the intellectual light itself, which is intelligence and wisdom. These two advance with equal step. [3] By intelligence and wisdom is not meant the capacity to think and reason on every subject, for this exists equally with the evil as with the good, but there is meant the capacity to see and perceive the truths and goods which are of faith and charity, and of love to the Lord. This capacity exists solely with those who are in enlightenment from the Lord, and they are so far in enlightenment as they are in love to Him and in charity toward the neighbor. For the Lord enters through good, thus through the love and charity that are with the man, and leads into truths corresponding to the good; but when the loves are alien, as are those which are turned away from the Lord and the neighbor to self and the world, then these loves lead him, but from truths into falsities, while the capacity to think and reason still remains. [4] The reason is that they are not in enlightenment from the Lord, but from self and the world, which enlightenment is mere thick darkness in spiritual things, that is, in those which are of heaven and the church. For with such the internal man, which sees from the light of heaven, is closed; and the external is opened, which sees from the light of the world; and to see anything from the light of the world without the influx of light from heaven, is to see the things of heaven in thick darkness. Nay, insofar as the man has then kindled natural light by means of the loves of self and of the world, so far he rushes into falsities, consequently so far he extinguishes the truths of faith. From this it is that the learned of the world, who are in the love of self, having greater resources for confirming falsities, are more blind than the simple. [5] These things have been said that it may be known that the faith of everyone is such as is his love; and that it may be understood what is meant by truth coming into its light when love comes into its clearness, which things are signified by "burning the incense every morning when the lamps were dressed."
And when Aaron maketh the lamps to go up between the evenings, he shall burn it. That this signifies an uplifting also in an obscure state of love when truth also is in its shade, is evident from the signification of "making the lamps go up," that is, to kindle them, as being to enlighten with Divine truth, and the consequent intelligence and wisdom (see just above, n. 10201); from the representation of Aaron, as being the Lord as to Divine good, and as to the work of salvation (n. 9806, 9965, 10068); from the signification of "between the evenings," as being an obscure state of love, and consequently a state of truth in shade (n. 10134, 10135); and from the signification of "burning," as being the uplifting of worship (see n. 10198). From this it is evident that by "Aaron's making the lamps to go up between the evenings," is signified the uplifting of all things of worship by the Lord in an obscure state of love, when truth also is in its shade. How the case herein is can be seen from what was said just above (n. 10200, 10201), namely, that states of love in the heavens are varied as are the times of the day and of the year in the world; and that truth is in its light as good is in its heat, that is, in its love; and therefore when the love is not so much in its heat, neither is the truth in its light. This being so, mention is made of "dressing the lamps in the morning, and making the lamps to go up in the evening," for "to make to go up" denotes to uplift and increase the light of truth then as much as it can be done.
A continual incense before Jehovah. That this signifies in all worship from love from the Lord, is evident from the signification of "incense," as being worship from love (see n. 9475); from the signification of "continual," as being all in all (n. 10133); and from the signification of "before Jehovah," as being from the Lord (n. 10146). It is said "worship from love from the Lord," because both love and faith, which are the essentials of worship, are from the Lord; and also from the Lord is the uplifting of all things of worship to Himself. A man who is not acquainted with the arcana of heaven supposes that worship is from himself, because he thinks and adores; yet the worship which is from man himself is not worship, but that which is from the Lord with man. For love and faith make worship, and as love and faith are from the Lord, worship also is from Him; neither can a man uplift into heaven anything from himself, but the Lord uplifts it; there being in man merely the capacity that this can be done, with which capacity he is endowed during regeneration (n. 6148); but all the activity and life of this capacity are from the Lord. (That life itself is from the Lord, and that men and angels are recipient forms, see n. 1954, 2021, 2536, 2706, 3001, 3318, 3484, 3741-3743, 4151, 4249, 4318-4320, 4417, 4523, 4524, 4882, 5847, 5986, 6325, 6467, 6468, 6470, 6472, 6479, 9338.)
To your generations. That this signifies to eternity with those who are in faith from love, is evident from the signification of "generations," as being those things which are of faith and love (see n. 613, 2020, 2584, 6239, 9042, 9079, 9845); and "to generations" denotes to eternity (n. 9789).
Ye shall not make strange incense go up upon it. That this signifies no worship from any other love than the love of the Lord, is evident from the signification of "incense," as being worship from love (see n. 9475); and from the signification of "strange" as being one who is within the church and yet does not acknowledge the Lord (n. 10112). From this it is evident that by "not making strange incense go up," is signified that worship from any other love than that of the Lord is not worship. The case herein is this. Acknowledgment, faith, and love to the Lord, are the principal of all things of worship within the church, for acknowledgment, faith, and love conjoin; acknowledgment and faith conjoin there what is of the understanding, and love what is of the will; and these two things make the whole man. He therefore who within the church does not acknowledge the Lord has no conjunction with the Divine, for all the Divine is in the Lord and from the Lord; and when there is no conjunction with the Divine, there is no salvation. From this it is that worship from any other faith and from any other love than those which are directed to the Lord is not worship. It is otherwise with those who are outside the church; for as they are in ignorance about the Lord, their worship is accepted by the Lord when they live from their religion in any mutual charity, and in any faith and in any love to God, whom most of them worship under a human form. Moreover, in the other life, when they are instructed by the angels about the Lord, that He is the Divine Itself in human form, they acknowledge Him; and insofar as they had been in the good of life, so far they worship Him from faith and love (see n. 2589-2604).
Nor a burnt-offering, nor a meat-offering. That this signifies no representative there of regeneration through the truths and goods of celestial love, is evident from the signification of "a burnt-offering," as being a representative of purification from evils, of the implanting of good and truth, and of their conjunction, thus of regeneration (see n. 10042, 10053, 10057); and from the signification of "a meat-offering," as being celestial good, into which man is introduced by regeneration (n. 4581, 9992, 10079, 10137), and also as being a representative of regeneration (n. 9993, 9994). From this it is evident that by "not making a burnt-offering nor a meat-offering go up on the altar of incense," is signified that there was no representative there of regeneration through the truths and goods of faith and love, but a representative of the worship of the Lord from these. Regeneration is one thing, and worship another; for regeneration is first, and the worship is according to the quality of the man's regeneration; for his worship is accepted and is pleasing in the proportion that he has been purified from evils and the consequent falsities, and accordingly in the proportion that the truths and goods of faith and of love have been implanted. For by worship is meant everything that proceeds from love and faith with man, and is uplifted to the Lord by the Lord. As this is the full completion, the altar of incense, by which worship was represented, is described last; for all things follow in order according to the series in which they are described. First is described the Testimony, by which is meant the Lord; next the ark in which was the Testimony, by which is signified the inmost heaven where the Lord is; afterward the table on which were the breads, by which is signified the good of love therefrom; and also the lampstand with the lamps, by which is signified the Divine truth that proceeds from the Lord's Divine good; then the Tent itself, by which is signified heaven and the church which are from these; at length the altar of burnt-offering, by which is signified regeneration by means of truths from good; and lastly the altar of incense, by which is signified worship from all these in heaven and in the church.
And ye shall pour no drink-offering upon it. That this signifies no representative there of regeneration through the truths and goods of spiritual love, is evident from the signification of a "drink-offering," as being a representative of regeneration through the truths and goods of faith and charity (see n. 10137), which are the truths and goods of spiritual love. For love to the Lord is called celestial love, but charity toward the neighbor is called spiritual love; the former love reigns in the inmost heaven, but the latter in the middle and ultimate heavens (see the places cited in n. 9277, 9596, 9684).
And Aaron shall make expiation upon the horns of it. That this signifies purification from evils through the truths of faith which are from the good of love, is evident from the signification of "expiating," as being purification from evils (see n. 9506); from the representation of Aaron, as being the Lord as to Divine good and as to the work of salvation (n. 9806, 9946, 10017); and from the signification of "horns," as being powers (n. 10182), and also the exteriors (n. 10186). That it signifies purification through the truths of faith which are from the good of love, is because expiation was made by blood, and by "blood" is signified the truth of faith which is from the good of love (n. 4735, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, 10047); and all purification from evils is effected by means of the truths of faith which are from the good of love (n. 2799, 5954, 7044, 7918, 9088). That expiations were made with blood upon the horns of the altar of burnt-offering and of the altar of incense, is evident in Leviticus 4:3, 7, 18, 25, 30, 34; 16:18. [2] The reason why the altars were expiated in this way, was because the holy things were defiled by the sins of the people, for the people represented the church; and therefore the things that belonged to the church, and were called its sanctuaries, as the altar and the Tent, together with the things that were therein, were defiled when the people itself sinned; seeing that these sanctuaries belonged to the church. The same can be seen in Moses: Ye shall separate the sons of Israel from their uncleanness, that they die not in their uncleanness, when they defile My Habitation that is in the midst of them (Lev. 15:31). Aaron shall make expiation for the holy place, from the uncleannesses of the sons of Israel. Thus shall he make expiation for the sanctuary of holiness, and for the Tent of meeting, and for the altar (Lev. 16:16, 33). [3] The case herein is this. What are called the holy things of the church are not holy unless they are solemnly received; for unless they are solemnly received, the Divine does not flow into them, and all the holy things with man are holy merely from the Divine influx. For instance, holy edifices, the altars there, the bread and wine for the Holy Supper, become holy solely through the presence of the Lord; and therefore if the Lord cannot be present there because of the sins of the people, what is holy is absent, because the Divine is absent. Moreover, the holy things of the church are profaned by sins, because these remove from them what is Divine. [4] This then is the reason why the sanctuaries are said to be defiled by the uncleanness of the people, and that on this account they were to be expiated every year. That expiations were made by blood upon the horns of the altars, and not upon the altars themselves, was because the horns were their extremes, and nothing of man has been purified unless the extremes have been purified; for it is the extremes into which the interiors flow, and the influx takes place in accordance with their state; and therefore if the extremes have been perverted, the interiors are perverted therein; for when these flow in, the recipient forms of the interiors accommodate themselves to the state of the extremes. When there is something wrong with the eye, the sight which comes from within sees no otherwise than according to this state of the eye. Or when there is something wrong with the arms, the powers which come from within must needs put themselves forth accordingly. Wherefore, if the natural man has been perverted, the spiritual man must needs act into him in a perverted manner. From this it is that the spiritual or internal man is then closed. [5] But see what has been shown above on this subject, namely, that in order to effect man's purification, he must be purified as to the natural or external man (see the places cited in n. 9325); for the reason that all influx is from the internal into the external, and not the reverse (n. 5119, 6322); for the natural of man is the plane in which influx from the spiritual world terminates (n. 5651); and the externals of man have been formed to be of service to the internals (n. 5947, 9216, 9828). Thus the external man must be wholly subject to the internal (n. 5786, 6275, 6284, 6299); for the reason that the internal man is in heaven, and the external in the world (n. 3167, 10156); and of himself, or left to himself alone, the external man is opposite to the internal (n. 3913, 3928; moreover what the internal man is, and what the external, may be seen in n. 9701-9709).
Once in the year. That this signifies perpetually, is evident from the signification of "once in the year," as being for the whole year, for expiation upon the horns of the altar of incense once in the year involved expiation for the whole year; and a year, like all things of time, signifies a state and its duration, and also perpetuity. In this case there is meant a state of purification from evils by means of the truths of faith, for this state is signified by "expiation upon the horns of the altar of incense once in the year;" and all purification from evils, or regeneration, goes on perpetually, not only in the world, but also perpetually in the other life. (That by a "year" is signified what is perpetual and eternal, see n. 2906, 7828; and also by "yesterday," "today," "tomorrow," and similar things of time, n. 2838, 3998, 4304, 6165, 6984, 9939; and that purification from evils, or regeneration, goes on to eternity, see the places cited in n. 9334, 10048.)
From the blood of the sin-offering of expiations. That this signifies through the truths which are from the good of innocence, is evident from the signification of "blood," as being Divine truth (see n. 4735, 6978, 7317, 7326, 7846, 7850, 9127, 9393, 10026, 10033, 10047); and from the signification of "the sin-offering of expiations," or of the sacrifice of sin by which expiation is effected, as being purification from evils and the consequent falsities. (That by "sin" is meant sacrifice for sin, see above, n. 10039; and that "expiation" denotes purification from evils and the consequent falsities, n. 9506.) That this purification is effected by means of truths which are from the good of innocence, is because the blood by which expiation was effected was from a bullock or a lamb, and by a "bullock" is signified the good of innocence in the external man (n. 9391, 9990, 10132); and by a "lamb," the good of innocence in the internal man (n. 10132); and there must be innocence in order that truth and good may be received (see n. 3111, 3994, 4797, 6013, 6765, 7836, 7840, 9262, 10134, and the places cited in n. 10021). For the good of innocence consists in acknowledging that all truths and goods are from the Lord, and nothing from man's own; thus it consists in being willing to be led by the Lord, and not by self. From this it is plain that the more a man trusts and believes in himself, thus the more he is in the love of self, the less he is in the good of innocence. From this it is that a man cannot be purified from evils unless he is in the good of innocence; for if he is not in this good, he is not led by the Lord, but by self; and he who is led by self, is led by hell, for what is man's own is nothing but evil, and all evil is of hell. (That all expiation was made by the blood either of a bullock, or of a lamb, or of turtle-doves, or of young pigeons, is evident in Exodus 29:36; Leviticus 4:1-7, 13-18, 27 to the end; 5:1-7; 15:14, 28-31; Numbers 6:9-11.) By "turtle-doves" and by "young pigeons" is also signified the good of innocence.
Once in the year he shall make expiation upon it. That this signifies the perpetual removal of evils, is evident from the signification of "once in the year," as being what is perpetual (see above, n. 10209); and from the signification of "expiating," as being purification from evils and the consequent falsities (n. 9506); and purification from evils is nothing but a withholding from them, or their removal (see the places cited in n. 10057).
To your generations. That this signifies those of the church who are in the truths and goods of faith, is evident from the signification of "generations" as being those things which are of faith and charity (see the places cited in n. 10204); that those are meant who are of the church is because genuine truths and goods of faith and love exist solely with these, for with these is the Word; and by the "sons of Israel," whose generations are here meant, is signified the church (see the places cited in n. 9340).
A holy of holies is this to Jehovah. That this signifies because from the Divine celestial, is evident from the signification of "a holy of holies," as being the Divine celestial (see n. 10129). (What the Divine celestial is, and the Divine spiritual, and what is the difference between them, see the places cited in n. 9277, 9596.)
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.
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.
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.
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).
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).
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.
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).
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.)
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.
The half of a shekel an uplifting 10223-1 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).
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).
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).
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.
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.
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.)
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."
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).
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).
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.
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.
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.
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.
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.
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.)
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).
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.
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).
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.
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).
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.
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.
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.)
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.
That they die not, signifies lest the representation perish (as above, n. 10243).
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.
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).
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).
10223-1 Or heave-offering.