And thou take of his daughters for thy sons. That this signifies the conjunction of the affections of evil with truths, is evident from the signification of "taking," when said of marriage, as being to be conjoined; from the signification of "daughters," as being the affections of good, and in the opposite sense the affections of evil (see n. 2362, 3963); and from the signification of "sons," as being truths (n. 489, 491, 533, 1147, 3373, 4257, 9807, 10490).
And his daughters commit whoredom after their gods, and make thy sons commit whoredom after their gods. That this signifies in this manner the profanation of good and of truth, is evident from the signification of "committing whoredom," as being unlawful conjunction (of which above, n. 10648); from the signification of "his daughters," or the daughters of the inhabitant of the land, as being the affections of evil; from the signification of "their gods," as being the falsities of the affections of evil conjoined with truths, for by "their gods" are meant the gods of the daughters of the inhabitant of the land conjoined with sons of the Israelitish nation (see just above at n. 10651), which conjunction is the profanation of good; and from the signification of "making thy sons commit whoredom after their gods," as being the conjunction of truth with falsities, which is the profanation of truth. (That "gods" denote falsities, see n. 4402, 4544, 7873, 8867; and that "sons" denote truths, n. 489, 491, 533, 1147, 3373, 4257, 9807, 10490.) [2] These things are so said because the first conjunction of the affections of evil with truths, which is signified by "taking the daughters of the inhabitant of the land for thy sons," is not as yet profanation; but the second conjunction is profanation, because this takes place when evil is applied to truth, and truth to evil, which is done by means of a wrong interpretation of truth, and the application of it to evil, and thus by the insertion of the one into the other. From this, truth no longer remains truth; but is killed and profaned. [3] This profanation is also signified by "the whoredom of the people with the daughters of Moab," of which we read in Moses: Israel settled in Shittim, where the people began to commit whoredom with the daughters of Moab, and they called the people to the sacrifices of their gods, and the people did eat, and bowed themselves down to their gods. Therefore Jehovah said unto Moses, Take all the heads of the people, and hang them up to Jehovah before the sun. And the people were smitten; and there died from this plague twenty-four thousand (Num. 25:1, 2, 4, 5, 9). By "Moab" are signified those who adulterate goods (n. 2468, 8315); and by his "daughters," the affections of this evil; and by "whoredom with them," profanation; consequently the penalty was the hanging of the heads of the people before the sun, and the death of twenty-four thousand. For the sun of the world denotes the love of self (n. 10584); "hanging before it" denotes the total extinction of heavenly good; and "twenty-four thousand" denotes all the truths and goods of truth in the complex, in like manner as "twelve thousand" (n. 2089, 3913, 7973); their death denotes the extinction of all truths. This takes place with those who profane.
Thou shalt not make for thee molten gods. That this signifies the worship of self, and not of the Lord, is evident from the signification of "making molten gods," as being to institute worship in accord with the love of self (see n. 10406, 10503); and worship that is in accord with the love of self is the worship of self, and not of the Lord; for the worship of self is the end, and the worship of the Lord is the means to this end. That which is the end rules, and that which is the means serves, nor is the means regarded by the end in any other way than as a servant is regarded by his lord. Such is the worship with those who regard the holy things of the church as means, and dominion as the end.
Verses 18-23. The feast of unleavened things shalt thou keep. Seven days thou shalt eat unleavened things, as I commanded thee, at the time appointed of the month Abib; because in the month Abib thou wentest forth from Egypt. Everything that openeth the womb is mine; and of all thy cattle thou shalt give the male, that openeth of ox and of small cattle. And that which openeth of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, thou shalt break its neck. Every firstborn of thy sons thou shalt redeem. And My faces shall not be seen empty. Six days thou shalt work, and on the seventh day thou shalt rest; in plowing and in harvest thou shalt rest. And the feast of weeks thou shalt make to thee of the firstfruits of wheat harvest; and the feast of ingathering at the revolving of the year. Three times in the year shall every male of thine be seen before the faces of the Lord Jehovah, the God of Israel. "The feast of unleavened things shalt thou keep," signifies the worship of the Lord and thanksgiving on account of liberation from evil and from the falsities of evil; "seven days thou shalt eat unleavened things," signifies a holy state then, and the appropriation of Divine truth purified from evil and from the falsities of evil; "as I commanded thee," signifies according to Divine order; "at the time appointed of the month Abib," signifies a new state; "because in the month Abib thou wentest forth from Egypt," signifies because there was then liberation from hell; "everything that openeth the womb is Mine," signifies that all the good of innocence, of charity, and of faith is to be ascribed to the Lord; "and of all thy cattle thou shalt give the male," signifies that it is given by means of truth; "that openeth of ox and of small cattle," signifies in the external and in the internal man; "and that which openeth of an ass thou shalt redeem with a lamb," signifies that faith merely natural must not be ascribed to the Lord; "and if thou wilt not redeem it, thou shalt break its neck," signifies that if the truth of innocence is not therein, it must be separated and cast out; "every firstborn of thy sons thou shalt redeem, "signifies that the truths of faith which are without good must not be ascribed to the Lord; "and My faces shall not be seen empty," signifies reception from mercy, and thanksgiving; "six days thou shalt work," signifies the first state of regeneration, when the man is in truths, and is at that time in combats; "and on the seventh day thou shalt rest," signifies the second state of regeneration, when the man is in good and is then in peace; "in plowing and in harvest thou shalt rest," signifies in respect to the implanting of truth in good and its reception; "and the feast of weeks thou shalt make to thee of the firstfruits of wheat harvest," signifies the worship of the Lord and thanksgiving on account of the implanting of truth in good; "and the feast of ingathering at the revolving of the year," signifies regeneration, and complete liberation from damnation; "three times in the year shall every male of thine be seen before the faces of the Lord Jehovah, the God of Israel," signifies the continuous manifestation and presence of the Lord in the truths of faith also.
The feast of unleavened things shalt thou keep. That this signifies the worship of the Lord and thanksgiving on account of liberation from evil and from the falsities of evil, is evident from the signification of a "feast," as being worship and thanksgiving (see n. 7093, 9286, 9287); and from the signification of "unleavened things," as being things purified from evil and from the falsities of evil (see n. 9992); consequently by "the feast of unleavened things" is signified worship and thanksgiving on account of liberation from evil and from the falsities of evil. (That this was signified by this feast, see n. 9286-9292). [2] As regards this feast, be it known that it properly signifies the glorification of the Lord's Human, thus the remembrance of this and thanksgiving on account of it, for by means of this glorification and the subjugation of the hells by the Lord, man has liberation from evils and salvation. For the Lord glorified His Human by combats against the hells and at the same time by continual victories over them. The last combat and victory was on the cross; wherefore He then fully glorified Himself, as He also teaches in these passages: After Judas had gone out, Jesus said, Now hath the Son of man been glorified, and God hath been glorified in Him. If God hath been glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him (John 13:31, 32). Jesus lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. Now, O Father, glorify Thou Me with [apud] Thine own self, with the glory which I had with Thee before the world was (John 17:1, 5). Ought not Christ to suffer these things, and to enter into His glory? (Luke 24:26). "To glorify the Son of man" denotes to make the Human Divine. It is evident that these things were said concerning His passion of the cross. [3] That by this last combat, which was the passion of the cross, He fully subjugated the hells, the Lord also teaches in John: Jesus said, The hour is come that the Son of man should be glorified. Now is My soul troubled. And He said, Father, glorify Thy name; and there went forth a voice out of heaven, saying, I have both glorified, and will glorify again. And Jesus said, Now is the judgement of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto Me. This He said, signifying by what manner of death He should die (John 12:23, 27, 28, 31-33). Hell in the whole complex is what is called "the prince of the world," and "the devil." From all this it is evident that by the passion of the cross the Lord not only conquered and subjugated the hells, but also fully glorified His Human. From this comes salvation to the human race. For the sake of this also the Lord came into the world, as He likewise teaches in John 12:27. It was for the remembrance of this that the feast of unleavened things or of the passover was primarily instituted, and therefore at this feast He rose again. [4] That it was also for the sake of liberation from evil and from the falsities of evil, is because all liberation from evil is by means of the subjugation of the hells by the Lord, and by means of the glorification of His Human; and without these there is none. For man is directed by the Lord by means of spirits from hell, and by means of angels out of heaven; and therefore unless the hells had been completely subjugated, and unless the Human of the Lord had been completely united to the Divine Itself, and thus also made Divine, no man could possibly have been liberated from hell and saved, for the hells would always have prevailed, because man has become such that from himself he thinks nothing else than what belongs to hell. From this it is evident whence it is that by the same feast is signified worship and thanksgiving on account of liberation from evil and from the falsities of evil.
Seven days thou shalt eat unleavened things. That this signifies a holy state then, and the appropriation of Divine truth purified from evil and from the falsities of evil, is evident from the signification of "seven days," as being a holy state from beginning to end (that "days" denote states, see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850; and that "seven" denotes what is holy, n. 395, 433, 716, 881, 5265, 5268; and that "seven days" denote a holy state from beginning to end, n. 728, 6508, 9228, 10127); from the signification of "eating," as being appropriation (n. 3168, 3513, 3596, 4745); and from the signification of "unleavened things," as being Divine truth purified from evil and from the falsities of evil (n. 9992).
As I commanded thee. That this signifies according to Divine order, is evident from the signification of "commanding," when by Jehovah, as being according to Divine order (see n. 10119).
At the time appointed of the month Abib. That this signifies a new state, is evident from the signification of "the month Abib," which was the first month of the year, as being the beginning of a new state (see n. 8053, 9291).
Because in the month Abib thou wentest forth from Egypt. That this signifies because there was then liberation from hell, is evident from the signification of "the month Abib," as being the beginning of a new state (see just above, n. 10658); and from the signification of "going forth from Egypt," as being liberation from infestation by falsities, thus also from hell (see n. 9292, and the places cited in n. 8866, 9197). From all this it can be seen that the feast of the passover, which was also called the feast of unleavened things, was instituted in remembrance of man's liberation from hell by the Lord. (That this liberation was effected by the Lord's subjugating the hells and glorifying His Human, may be seen just above, n. 10655.) [2] It is believed by most persons within the church that the Lord came into the world in order to reconcile the Father by the passion of the cross, and that afterward those might be accepted for whom He should intercede, and also that He released man from damnation by His having alone fulfilled the law, which otherwise would have condemned everyone; and thus that all would be saved who held this faith with confidence and trust. But those who are in any enlightenment from heaven are able to see that it would not be possible for the Divine, which is Love itself and Mercy itself, to cast away the human race from itself and condemn it to hell; nor that it had to be reconciled by its Son's passion of the cross; and that in this way and in no other way it was moved with mercy; and that henceforth the life would not condemn anyone provided he had a confident faith in this reconciliation; and that all salvation is effected from mercy through faith. Those who so think and believe can see nothing at all. They speak, but understand nothing. They therefore call these things mysteries, which are to be believed, but not apprehended by any understanding. From this it follows that all enlightenment from the Word is rejected that shows the case to be otherwise, because light from heaven cannot enter where there reigns so great a shadow from things that are contradictory to each other. That which is not understood at all is called a "shadow." [3] But to those who are in enlightenment the Lord grants that they shall understand what they believe; and when they are reading the Word, those are enlightened and understand it, who acknowledge the Lord and love to live according to His commandments; but not those who say that they believe, and do not live; for the Lord flows into the life of man and from this into his faith, but not into faith separate from life. Consequently, those who are enlightened by the Lord through the Word understand that the Lord came into the world in order to subjugate the hells, and reduce into order all things there and in the heavens; and that this could not possibly be done except by means of the Human; for from this He could fight against the hells; but not from the Divine without the Human; and also that He might glorify His Human in order that He might thereby forever keep all things in the order into which He had reduced them. From this comes the salvation of man, for the hells are round every man, because everyone is born into evils of every kind, and where evils are, there are the hells; and unless these were cast back by the Divine power of the Lord, no one could ever have been saved. That this is so the Word teaches, and all those apprehend who admit the Lord into their life; and these as before said are those who acknowledge Him, and love to live according to His commandments. (See what has been adduced and shown from the Word in n. 9937, 10019, 10152, 10579, and in many other places.) [4] To be withdrawn from evils, to be regenerated, and thus to be saved, is mercy, which is not, as is believed, immediate, but mediate, that is, for those who desist from evils, and so admit from the Lord the truth of faith and the good of love into their life. Immediate mercy, namely, such as would be for everyone merely at God's good pleasure, is contrary to Divine order; and that which is contrary to Divine order is contrary to God, because order is from God, and His Divine in heaven is order. To receive order into one's self is to be saved, and this is effected solely by living according to the Lord's commandments. Man is regenerated to the end that he may receive into himself the order of heaven, and he is regenerated by means of faith and the life of faith, which is charity. He who has order in himself is in heaven, and also is heaven in a certain image; but he who has it not is in hell, and is hell in a certain image. The one cannot possibly be changed and transferred into the other by immediate mercy, for they are opposites, because evil is opposite to good, and in good there are life and heaven, but in evil there are death and hell. That the one cannot be transferred into the other is taught by the Lord in Luke: Abraham said unto the rich man in hell, Between us and you there is a great gulf fixed; so that those who would pass from hence to you cannot; neither can those who are there pass over to us (Luke 16:26). Moreover, if immediate mercy were possible, all in the world would be saved, without exception, and there would be no hell, for the Lord is mercy itself, because He is love itself, which wills the salvation of all, and the death of no one.
Everything that openeth the womb is Mine. That this signifies that all the good of innocence, of charity, and of faith is to be ascribed to the Lord, is evident from the signification of "that which openeth the womb," as being that which is born of the Lord; for a man is conceived and born naturally from his parents; but spiritually from the Lord. This latter birth is what is meant in the internal sense by "that which openeth the womb." Otherwise what could be meant by the firstborn of cattle being Jehovah's, that is, the Lord's? Moreover, the man who is being regenerated is conceived, born, and brought up anew, and in this way is withdrawn from the evils of the natural state which he had from his parents. The subject here treated of is the firstborn of cattle, but by "cattle" are meant the goods and truths with man, for cattle of every kind correspond to affections such as belong to man (as can be seen from the places cited in n. 9280). From all this it can be seen that by "that which openeth the womb being Jehovah's," is signified the good of innocence, of charity, and of faith, which those have from the Lord who are born anew, that is, who are being regenerated. It is said that these are to be ascribed to the Lord, that is, that it is to be acknowledged that they are from Him; for unless they are acknowledged and believed to be from the Lord they are not goods, because all good is from Him, and that which is not from Him is from man, and whatever is from man is evil, although in the external form it may appear good; because what is man's own is nothing but evil, and good cannot be brought forth from evil.
And of all thy cattle thou shalt give the male. That this signifies that it is given by means of truth, is evident from the signification of "male," as being truth (see n. 2046, 4005, 7838). The case herein is this. All the good that man has from the Lord is given him by means of truth. For man is born into mere ignorance, and when he advances in age, he has from himself mere thick darkness in spiritual things, for he knows nothing about God, the Lord, heaven and hell, or the life after death. What he knows from himself is about the world and himself; and he calls that good in the world which is in favor of himself; and he calls that true which confirms this. In order therefore that he may have heavenly good, which he will love more than himself and the world, it is necessary for him to learn truths from the Word, or from the doctrine of the church which is from the Word. He cannot love these truths until he knows them, because any affection for what is unknown is impossible. From this it is that truth is that by means of which man has good. The truth with a man becomes good when he loves it; for all that which is loved is good. To love is to will and to do, because that which a man loves, he wills and does. In this way truth becomes good. This then is what is signified by their "giving the male of all the cattle."
That openeth of ox and of small cattle. That this signifies in the external and the internal man, is evident from the signification of "ox and small cattle," or of herd and flock, as being good external and internal with man (see n. 2566, 5913, 6048, 8937, 9135, 10609).
And that which openeth of an ass thou shalt redeem with a lamb. That this signifies that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein, is evident from what has been already said and shown (n. 8078), where are the like words.
And if thou wilt not redeem it, thou shalt break its neck. That this signifies that if the truth of innocence is not therein, it must be separated and rejected, is evident from what has been already said (n. 8079), where are the like words.
Every firstborn of thy sons thou shall redeem. That this signifies that the truths of faith which are without good must not be ascribed to the Lord, is evident from what has been previously said and shown (n. 8080), where also are the like words.
And My faces shall not be seen empty. That this signifies reception from mercy, and thanksgiving, is evident from what has been shown in n. 9293, where are the like words.
Six days thou shall work. That this signifies the first state of regeneration, when the man is in truths and is at that time in combats, is evident from the signification of "six days," which are called days of labor or of work, as being the first state of regeneration, when the man is in truths, and is at that time in combats against evils and falsities (see n. 8510, 8888, 9431, 10360).
And on the seventh day thou shall rest. That this signifies the second state of regeneration, when the man is in good, and is then in peace, is evident from the signification of "the seventh day," which is called the day of rest, or the Sabbath, as being the second state of regeneration, when the man is in good and is then in peace, and is in heaven with the Lord (see n. 8494, 8495, 9510, 8890, 8893, 9274, 9431, 10356, 10360, 10367, 10374).
In plowing and in harvest thou shall rest. That this signifies in respect to the implanting of truth in good and its reception is evident from the signification of "plowing," as being the implanting of truth in good (of which below); and from the signification of "harvest," as being the reception of truth in good. That "harvest" has this signification is because by the "standing crop" is signified truth in conception (n. 9146); by the "ear," the containant truth; and by "wheat and barley in the ear" the recipient good, and also the received good. Here however there is meant that the man's labor in connection with this will cease, for it is said, "in plowing and in harvest thou shalt rest." For by "rest on the Sabbath day" is signified the second state of regeneration, when the man is in peace, and is in heaven, and is led by the Lord, because then these things come without the man's labor and exertion. (That "harvest" denotes the reception of truth by good may be seen in n. 9295; and that "the Sabbath" denotes the state of peace when the man is led by the Lord, see at the places cited in n. 10668.) [2] That "plowing" signifies the implanting of truth in good, is because by "field" is signified the church in respect to good, thus also the good of the church; and by the "seed" which is sown is signified the truth of faith. (That "field" denotes the church as to good, see n. 2971, 3196, 3310, 3317, 7502, 9139, 9141, 9295; and that "seed" denotes the truth of faith, n. 1940, 3310, 3373, 3671, 6158.) [3] In the Word frequent mention is made of "earth," "ground," "field," "seed time," "harvest," "standing crop," "threshing-floor," "grain," "wheat," "barley," and these there signify such things as belong to the setting up of the church, and to the regeneration of the man who is in the church; thus such as bear relation to the truth of faith and to the good of love, from which is the church. That such things are signified is from correspondence, for all things in the earth, even those in its vegetable kingdom, correspond to spiritual things that are in heaven, as is very evident from the things there presented to view. For in heaven there appear fields, fallow lands, plains, beds of flowers, harvests, groves, and other like things, such as are on the earth; and it is there known that the things of heaven, and thus of the church, appear in this way before their eyes. [4] One who is reading the Word believes that such things in it are merely comparisons, but be it known that they are real correspondences, as for example these in Isaiah: Hearken, and hear ye My voice. Shall the plowman plow all day to sow? Shall he open and harrow his ground? When he hath made plain the faces thereof, doth he not scatter the fitches, and sow broadcast the cummin? So doth he set again the measured wheat, and the appointed barley, and the settled spelt thereof. So doth He instruct him unto judgment, his God doth teach him (Isa. 28:23-26). These things appear like comparisons; but they are real correspondences, by which are described the reformation and the regeneration of the man of the church; and therefore it is also said, "so doth He instruct him unto judgment, his God doth teach him." "To instruct unto judgment" denotes to give him intelligence, for by "judgment" is signified the intelligence of truth (n. 2235); and "to teach him," when this is done by God, denotes to give him wisdom. From this it can be seen what is meant by "plowing," "harrowing," "scattering the fitches," "sowing broadcast the cummin," "setting again the wheat, barley, and spelt;" namely, that "to plow" denotes to implant truth in good; "fitches" and "cummin" denote memory-knowledges, because these are the first things which are learned in order that man may receive intelligence. (That "wheat" denotes the good of love of the internal man may be seen in n. 7605; that "barley" denotes the good of love of the external man, in n. 7602; and that "spelt" denotes the truth of it, in n. 7605.) [5] That "plowing" (not from comparison, but from correspondence) signifies the first of the church in general and also in particular, with everyone who is being regenerated, or who is becoming the church, is evident from these words in Moses: Thou shalt not sow thy vineyard intermixedly. Thou shalt not plow with an ox and an ass together. Thou shalt not wear a mixed garment of wool and linen together (Deut. 22:9-11). These words involve that states of good and of truth must not be jumbled together; for a "vineyard" denotes the church as to truth; and a "field," the church as to good; "to plow with an ox" denotes to prepare by means of good; "to plow with an ass" denotes to prepare by means of truth; "wool" also denotes good; and "linen," truth. For the case is this. Those who are in the Lord's celestial kingdom are in a state of good; whereas those who are in His spiritual kingdom are in a state of truth; and he who is in the one, cannot be in the other. Who cannot see that the above words signify deeper things; for otherwise what evil could there be in sowing a vineyard intermixedly; or in plowing with an ox and an ass together; or in wearing a garment made of wool and linen mixed together?
And the feast of weeks thou shalt make to thee of the firstfruits of wheat harvest. That this signifies the worship of the Lord, and thanksgiving, on account of the implanting of truth in good, is evident from what has been unfolded and shown above (n. 9294, 9295), where are the like words.
And the feast of ingathering at the revolving of the year. That this signifies worship from a grateful mind on account of the consequent implantation of good, thus on account of regeneration and complete liberation from condemnation, is evident from what has been shown concerning this feast (n. 9296).
Three times in the year shall every male of thine be seen before the faces of the Lord Jehovah, the God of Israel. That this signifies the continuous manifestation and presence of the Lord in the truths of faith also, is evident from the unfolding of these words above (n. 9297).
Verses 24-27. Because I drive out nations from thy faces, and I will enlarge thy border; and no one shall covet thy land, when thou goest up to see the faces of Jehovah thy God three times in the year. Thou shalt not slay the blood of My sacrifice upon what is leavened; and the sacrifice of the feast of the passover shall not stay all night unto the morning. The firstfruits of the first things of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in its mother's milk. And Jehovah said unto Moses, Write for thee these words; because upon the mouth of these words I make a covenant with thee and with Israel. "Because I drive out nations from before thy faces," signifies the removal of evil and of the falsities of evil; "and I will enlarge thy border," signifies the multiplication and extension of truth from good; "and no one shall covet thy land," signifies aversion for such things as are of the church on the part of those who are in evils and the falsities of evil; "when thou goest up to see the faces of Jehovah thy God three times in the year," signifies when the presence of the Lord is in the truths of faith also; "thou shalt not slay the blood of My sacrifice upon what is leavened," signifies that the worship of the Lord from the truths of the church must not be commingled with falsities from evil; "and the sacrifice of the feast of the passover shall not stay all night unto the morning," signifies the good of worship not from man's own, but from the Lord always new; "the firstfruits of the first things of thy ground thou shalt bring into the house of Jehovah thy God," signifies that all the truths of good and goods of truth are holy, because they are from the Lord alone; "thou shalt not seethe a kid in its mother's milk," signifies that the good of innocence of an after state must not be commingled with the truth of innocence of a former state; "and Jehovah said unto Moses, Write for thee these words," signifies information about the primary truths that must be remembered and done; "because upon the mouth of these words I make a covenant with thee and with Israel," signifies that by means of them there is conjunction with those who are in external and internal worship.
Because I drive out nations from before thy faces. That this signifies the removal of evil and of the falsities of evil, is evident from the signification of "driving out," when said of the evils and falsities with a man, as being to remove, for evils and falsities are not driven out from man, but are removed (see the places cited in n. 10057); and from the signification of the "nations in the land of Canaan," as being evils and the falsities of evil (concerning which see the places cited in n. 9327).
And I will enlarge thy border. That this signifies the multiplication and extension of truth from good, is evident from the signification of "enlarging the border," as being the multiplication and extension of truth from good (see n. 8063). That this is signified by "enlarging the border," is because insofar as evils and the falsities of evil are removed, so far the truths which are from good are multiplied, because nothing else than evils and the falsities of evil obstructs the influx of truths from the Lord and their multiplication with man; and therefore insofar as evils and falsities are removed, so far truths succeed in their place. [2] This is the case with man's understanding, whether it consists of the truths which are from good, or of the falsities which are from evil. It cannot consist of both together, for they are opposites. And it is the understanding of man which receives truths, and is formed by means of truths; for whatever is in his understanding bears relation to truth. From this it is evident that insofar as the falsities from evil are removed, so far truths from good may be multiplied. This was represented by the driving out of the nations from the land of Canaan, for by the nations therein were represented evils and falsities (see at the places cited in n. 10057); and by the sons of Israel were represented goods and truths. [3] It is said that it is man's understanding which receives truths and is formed by means of truths, because in the proper sense nothing can be called understanding but that which is from the truths which are from good. That which is from the falsities which are from evil is not understanding; because intelligence and wisdom cannot possibly be predicated of falsities from evil, seeing that falsities from evil completely destroy intelligence and wisdom, and bring in insanity and foolishness in their stead; and therefore man's understanding is never opened except when the man perceives and loves truths; and the perception and love of truth are from good. Consequently it is truths from good that are the source of the understanding. [4] He who believes that any person is possessed of an understanding who is able to reason in a skilful manner against the truths of the church, is very much mistaken; for such a person sees nothing within himself, but only outside of himself. To see within one's self is from heaven; to see outside of one's self is from the world. And he who sees only from the world sees from a deceptive light, which light becomes mere thick darkness when light from heaven flows in upon it.
And no one shall covet thy land. That this signifies aversion for such things as are of the church on the part of those who are in evils and the falsities of evil, is evident from the signification of "not coveting," when said of those who are in evils and the falsities of evil, when they see and perceive goods and the truths of good, as being to feel aversion, for there is a perpetual enmity between evils and goods; evils being averse to and hating goods; and goods being averse to evils, and putting them to flight, or shunning them; and from the signification of "land," as being the church and whatever is of the church (see at the places in n. 9325).
When thou goest up to see the faces of Jehovah thy God three times in the year. That this signifies when the presence of the Lord is in the truths of faith also, is evident from what has been unfolded above (n. 9297).
Thou shalt not slay the blood of My sacrifice upon what is leavened. That this signifies that the worship of the Lord from the truths of the church must not be commingled with falsities from evil, is evident from the unfolding of these words in n. 9298.
And the sacrifice of the feast of the passover shall not stay all night unto the morning. That this signifies the good of worship not from man's own, but from the Lord always new, is evident from what has been unfolded above (n. 9299).
The firstfruits of the first things of thy ground thou shalt bring into the house of Jehovah thy God. That this signifies that all truths of good and goods of truth are holy, because they are from the Lord alone, may be seen above (n. 9300).
Thou shalt not seethe a kid in its mother's milk. That this signifies that the good of innocence of an after state must not be commingled with the truth of innocence of a former state, is evident from what has been already said and shown (n. 9301), where are the like words.
And Jehovah said unto Moses, Write for thee these words. That this signifies information about the primary truths that must be remembered and done, is evident from the signification of "saying," when by Jehovah unto Moses, as being information (as also at the places cited in n. 10280); from the signification of "writing," as being for remembrance that it is to be done (n. 8620); and from the signification of "these words," as being primary truths, for by "words" are in general signified things; specifically truths; here the primary truths which are to be remembered and done in order that the representative worship of the church might be instituted among the Israelitish nation, and the Word be written there, as set forth in the preceding verses of this chapter.
Because upon the mouth of these words I make a covenant with thee and with Israel. That this signifies that by means of them there is conjunction with those who are in external and internal worship, is evident from the signification of "upon the mouth of these words," as being by means of those primary truths which are to be observed (of which above, n. 10682); from the signification of "making a covenant," as being conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778); from the representation of Moses, with whom, and with Israel, it is said that the covenant is made, as being that external of the Word, of the church, and of worship in which there is what is internal (n. 10563, 10571, 10607, 10614); and from the signification of "Israel," as being the internal of the church and of worship (n. 4286, 4292, 4570, 6426). It is from this that it is said that the covenant is made "with Moses and with Israel," and not with "the sons of Israel," for by "the sons of Israel" in this chapter and in the preceding one are meant those who are in the external of the church, of worship, and of the Word without what is internal (n. 10454-10457, 10461, 10498, 10549-10551, 10570, 10575, 10629). [2] It shall here be briefly stated what the internal of the Word, of the church, and of worship is; what is the external of them in which there is what is internal; and what is the external without what is internal. In the internal of the Word, of the church, and of worship, are those who love to do truth for the sake of truth from internal affection, thus from spiritual affection. In the external of them in which there is what is internal, are those who love truth for the sake of truth; but from external affection, thus from natural affection. These latter are men of the external church; but the former are of the internal church; for in every church there are internal men and there are external men. But those who are in external worship without what is internal, do not love truth for the sake of truth, but for the sake of profit in the world; thus they do not love to do truths except for the sake of themselves, or in order that they may be seen. These are not within the church, but are outside of it. [3] When those who love to do truth for the sake of truth from internal or spiritual affection hear truths, they rejoice, and think about a life in accordance with them. But when those who love truth for the sake of truth from external or natural affection hear truth, they also rejoice; but they do not think about a life in accordance with it; nevertheless unknown to them it flows in from the internal. But those who love truth for the sake of profit in the world think nothing about the life, neither does anything flow in from the internal, for they make truths to be things of memory only, to the end that they may speak of them. [4] Those who love to do truth for the sake of truth, love the Lord, because truth is from the Lord, and the Lord causes it to become good through their willing and doing it, so that it becomes of the life with the man; for truth does not become of the life until it enters the will. That which is in the will can be known and perceived from the fact that the man does it, and still more from his loving to do it, for insofar as a man wills truth, so far he loves it. [5] To love truth for the sake of truth, and for the sake of living according to it, is thus described by the Lord in Matthew: Whosoever receiveth you receiveth Me; and he that receiveth Me receiveth Him that sent Me. Whosoever receiveth a prophet in the name of a prophet shall receive a prophet's reward; and whosoever receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. Yea, whosoever shall give to drink unto one of these little ones a drink of cold water only, in the name of a disciple, verily I say unto you, he shall not lose his reward (Matt. 10:40-42). A person not acquainted with the internal sense of the Word cannot know what is signified by "receiving a prophet in the name of a prophet, a righteous man in the name of a righteous man, and a disciple of the Lord in the name of a disciple," and that these will receive a reward according to the reception. For without this sense, who knows what is signified by "receiving anyone in his name?" [6] But those who are in the internal sense do not attend to the person, but to the thing which the person signifies, thus not to a disciple or a prophet, but to the things which a disciple and a prophet signify. In the internal sense a "disciple" signifies the truth of life; and a "prophet" signifies the truth of doctrine; "in the name of" anyone, signifies on account of his quality. From this it is evident what is signified by these words of the Lord, namely, that those who love truth for the sake of truth, and who love to do truth for the sake of truth, love the Lord and receive heaven into themselves; for the reward which is from the Lord is the affection of truth for the sake of truth; and heaven is in the affection of truth for the sake of truth. [7] (That "disciples" denote all things of love and of faith in the complex, thus specifically those who are led by the Lord, may be seen in n. 3488, 3858, 6397; that a "prophet" denotes the truth of doctrine, n. 2534, 7269; that "name" denotes quality, n. 144, 145, 1896, 2009, 2724, 6674, 9310; that "reward" denotes the affection of truth and good, n. 3956, 6388; that in the internal sense a person is turned into the idea of a thing, n. 5225, 5287, 5434, 8343, 8985, 9007, 10282; and that to do truth for the sake of truth is to love the Lord, n. 10336.)
Verse 28, to the end. And he was there with Jehovah forty days and forty nights; he did not eat bread, and he did not drink water. And he wrote upon the tables the words of the covenant, the ten words. And it was, as Moses went down from Mount Sinai, and the two tables of the Testimony in Moses' hand as he went down from the mountain, that Moses knew not that the skin of his faces shone when he spoke with Him. And Aaron and all the sons of Israel saw Moses, and behold the skin of his faces shone; and they feared to come near unto him. And Moses called unto them; and Aaron and all the princes in the assemblage returned unto him; and Moses spoke unto them. And afterward all the sons of Israel came near, and he commanded them all things that Jehovah had spoken with him in Mount Sinai. And Moses left off from speaking with them, and he put a veil upon his faces. And when Moses entered in before Jehovah to speak with Him, he removed the veil until he went out; and he went out, and spoke unto the sons of Israel that which was commanded; and the sons of Israel saw the faces of Moses, that the skin of Moses' faces shone; and Moses drew back the veil upon his faces until he entered in to speak with Him. "And he was there with Jehovah forty days and forty nights" signifies temptations before there is any internal of the church, of worship, and of the Word; "he did not eat bread, and he did not drink water" signifies meanwhile there is no appropriation of the good of love and truth of faith; "and he wrote upon the tables the words of the covenant" signifies the Word, through which there is the conjunction of heaven with man; "the Ten Words" signifies all truths Divine therein; "and it was, as Moses went down from Mount Sinai" signifies the influx of the internal into the external of the Word, of the church, and of worship; "and the two tables of the Testimony in Moses' hand" signifies a representative of the Word; "that Moses knew not that the skin of his faces shone when he spoke with Him" signifies the internal of the Word shining forth in its external without the external perceiving it; "and Aaron and all the sons of Israel saw Moses" signifies a noticing by those who are in the external things of the church, of worship, and of the Word without the internal things; "and behold the skin of his faces shone" signifies that the internal shines forth through the external; "and they feared to come near unto him" signifies that they could not endure the external of the church, of worship, and of the Word when it was of this character; "and Moses called unto them" signifies the approach of that nation to what is external; "and Aaron and all the princes in the assemblage returned unto him" signifies the chief of those who were in external things without internal things, and yet represented internal things; "and Moses spoke unto them" signifies instruction; "and afterward all the sons of Israel came near" signifies all who were in external things without internal things and yet represented internal things; "and he commanded them all things that Jehovah had spoken with him in Mount Sinai" signifies a command concerning the primary truths which were to be represented as revealed from heaven; "and Moses left off from speaking with them" signifies after information concerning the primary truths which were to be represented in external things; "and he put a veil upon his faces" signifies that the internal of the church, of worship, and of the Word did not appear to the Israelitish nation, but only the external without the internal; "and when Moses entered in before Jehovah to speak with Him" signifies the state of the external when the internal from the Lord flowed in, and the external received information; "he removed the veil until he went out" signifies a state of enlightenment then; "and he went out, and spoke unto the sons of Israel that which was commanded" signifies communication with those who are in external things without what is internal concerning those things about which he was informed through the internal; "and the sons of Israel saw the faces of Moses, that the skin of Moses' faces shone" signifies that the Israelitish nation did indeed acknowledge that there is an internal in the Word, but that they did not wish to know the nature of it; "and Moses drew back the veil upon his faces" signifies that for this reason internal things were closed to them; "until he entered in to speak with him" signifies no matter how much they may be informed.
And he was there with Jehovah forty days and forty nights. That this signifies temptations before there is any internal of the church, of worship, and of the Word, is evident from the signification of "forty days and forty nights," when said of the church with man, as being states of temptation (see n. 730, 862, 2272, 2273, 8098). That it signifies before there is any internal of the church, of worship, and of the Word, is because the internal which is called the internal man is opened and given to man by means of temptations. Hence it is that everyone who is being regenerated undergoes temptations. The reason why the internal is opened and given by means of temptations, is that when a man is in temptations (which are combats against evils and falsities), the Lord flows in from within, and fights for him; as the man may know from the fact that when he is in temptations he resists inwardly, for unless he resisted inwardly he would not conquer, but would yield. This interior resistance does not come to the notice of the man at the time, because when he is in temptations he is in obscurity, from the evil and from the falsities of evil which are assailing him; but after the temptations, it is noticed by those who are in the perception of truth. For the things which are introduced by the Lord into the internal of man are unknown to him while he lives in the world, because at that time he thinks in the external or natural man, and not perceptibly in the internal man until he comes into the other life. Nevertheless when he has overcome in temptations he ought to know and acknowledge that he himself has not fought, but the Lord for him.
He did not eat bread, and he did not drink water. That this signifies meanwhile there is no appropriation of the good of love and truth of faith, is evident from the signification of "bread," as being the good of love (see n. 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 8410, 9545); from the signification of "water," as being the truth of faith (see the places cited in n. 10238; that by "bread and water" in the Word are meant in general all goods and truths, see n. 9323); from the signification of "eating," as being the conjunction and appropriation of good (n. 2187, 2343, 3168, 3513, 3596, 4745, 5643, 8001); and from the signification of "drinking," as being the reception and appropriation of truth (n. 3069, 3089, 3168, 8562). The case herein is this. When a man is in temptations, the goods of love and truths of faith are not appropriated to him then, but after the temptations. For while the temptations last, the evils and the falsities of evil in the man are excited on the one side, and the goods and the truths of good that are in him are excited on the other. Hence he is in a turbulent state, in which the internal is opened. But the temptations are followed by serenity; and in this state goods and the truths of good are introduced by the Lord into the internal that has now been opened. From this it is evident what is meant by there being no appropriation of the good of love and truth of faith while the temptations last, which is signified by Moses "not eating bread, and not drinking water for forty days and forty nights."
And he wrote upon the tables the words of the covenant. That this signifies the Word, through which there is the conjunction of heaven with man, is evident from the signification of "the tables" upon which the Law was written, as being the Word (see n. 9416, 10375, 10376, 10453, 10461); and from the signification of a "covenant," as being conjunction (of which at the places cited in n. 10632). The reason why the conjunction of heaven with man is signified, is that the Word has been written wholly by correspondences, and consequently is of such a nature as to conjoin heaven with man. For heaven is in the internal sense of the Word; and the external sense corresponds to the internal sense; and therefore when the Word is being read by a man, the angels who are with him perceive it in the spiritual sense, which is the internal sense; and the result is an influx of what is holy from the angels, which effects the conjunction. It was for this end that a Word of this nature was given. (That by means of the Word there is a conjunction of the Lord, thus of heaven, with man, may be seen at the places cited in n. 10375.) What the correspondences are by which the Word was written, has been shown in the explications throughout.
The ten words. That this signifies all Divine truths therein, is evident from the signification of "ten," as being all (see n. 4638); and from the signification of "words," as being Divine truths (n. 9987). From this it is that the commandments written on those tables were ten in number.
And it was, as Moses went down from Mount Sinai. That this signifies influx of the internal into the external of the Word, of the church, and of worship, is evident from the signification of "going down," when said of Moses, by whom is represented that external of the Word in which is the internal, as being the influx of the Lord through the internal of the Word into its external (that this is signified by "going down" may be seen in n. 5406); from the representation of Moses, as being that external of the Word, of the church, and of worship in which is the internal (n. 10563, 10571, 10607, 10614); and from the signification of "Mount Sinai," as being heaven where is the Lord and whence comes the Law or Word (n. 9420).
And the two tables of the Testimony in Moses' hand. That this signifies a representative of the Word, is evident from the signification of "the two tables of the Testimony," as being the Law in the whole complex, thus the Word (of which at the places cited in n. 10687); and from the signification of "in the hand of Moses," as being a representative of the Word. (That Moses represented the Word may be seen at the places cited in n. 9372.) For this reason the tables were in his hand, by which, as a sign of the representation, was signified the Word.
That Moses knew not that the skin of his faces shone when he spoke with Him. That this signifies the internal of the Word shining forth in its external without the external perceiving it, is evident from the representation of Moses, as being that external of the Word in which is the internal (see n. 10563, 10571, 10607, 10614); from the signification of "knowing not," as being not to perceive; from the signification of "shining," as being to shine forth, for the shining of the skin of Moses' faces was from a shining forth from within; from the signification of "the shining," as being what is external of truth and of good (n. 3540, 5554, 8980); and from the signification of "the faces," as being the interiors (see at the places cited in n. 9546); thus by the "shining of the skin of the faces" is signified the shining forth of the interiors in the external, here in the external of the Word which is the sense of its letter, because by Moses is represented that external of the Word in which is the internal; and from the signification of "speaking," as being influx. (That when said of Jehovah "to speak" denotes influx, may be seen in n. 2951, 5743, 5797, 7270, 8128, 8660.) From this it is evident that by "Moses knowing not that the skin of his faces shone when he spoke with Him" is signified the internal of the Word shining forth in its external without the external perceiving it. Be it known that by the shining forth of the interiors of the Word in the external is meant the internal sense in the external; for the internal sense continually shows itself and shines in the external, but is noticed by those only who are in internal things; and it is not perceived by those who are in that external in which is an internal, as are those who are called men of the external church; nevertheless, unknown to them, it is present, and affects them. (Who those are that are in the internal of the Word, of the church, and of worship; and who those are that are in the external in which is the internal, may be seen above, n. 10683.) But those who are in the external that is devoid of the internal, as was the Israelitish nation, cannot endure anything whatever of the internal, or of its light in the external; and therefore it is said of them below that they were afraid to come near unto Moses; and that when Moses spoke with them he put a veil on his faces. The reason why the internal sense shines, is that Divine truth is there, such as there is in the heavens, and the Divine truth that proceeds from the Lord appears to the angels as light, and moreover, is the light of heaven (as may be seen at the places cited in n. 9548, 9684).
And Aaron and all the sons of Israel saw Moses. That this signifies a noticing by those who are in the external things of the church, of worship, and of the Word without the internal things, is evident from the signification of "seeing," as being to notice (see n. 2150, 3764, 4567, 4723, 5400); and from the representation of Aaron and of the sons of Israel in this and the two preceding chapters, as being those who are in the external things of the church, of worship, and of the Word without the internal things. (As regards Aaron, see n. 10397; and as regards the sons of Israel, see at the places cited in n. 9380, 10396; and further in n. 10397, 10454-10457, 10461- 10466, 10492, 10498, 10500, 10526, 10531, 10533, 10535, 10549-10551, 10566, 10570, 10575, 10603, 10629, 10632.)
And behold the skin of his faces shone. That this signifies that the internal shines forth through the external, is evident from what has been unfolded just above (n. 10691).
And they feared to come near unto him. That this signifies that they could not endure the external of the church, of worship, and of the Word when it was of this nature, is evident from the signification of "fearing to come near," as being not to endure, for those who cannot endure interior things are afraid to come near; and from the representation of Moses, as being that external of the Word, of the church, and of worship in which is the internal (n. 10563, 10571, 10607, 10614). The case herein is this. Those who are only in the externals of the church, of worship, and of the Word without the internal cannot endure interior things. The reason is that those who are in external things without what is internal are in the love of self and of the world; and from this are in a light which is called natural light. But those who are in the externals and at the same time in the internals of the church, of worship, and of the Word are in love toward the neighbor and in love to the Lord, and from this are in the light of heaven. As these loves are opposites, and consequently the lights also, therefore the one cannot endure the other; for when heavenly love (which is love to the Lord and love toward the neighbor) inflows into earthly loves (which are the loves of self and of the world), it induces agonies like those of death; and when heavenly light inflows into the light of the world, it induces thick darkness and a consequent stupor. From this it is that what is external without what is internal cannot endure the external while the internal is in it. As the Jewish nation was of this character, they could not endure to hear of the Lord, of love to Him, and of faith in Him, which are the interior things of the Word, of the church, and of worship. These then are the things which are signified by the sons of Israel fearing to come near unto Moses, because the skin of his faces shone. (What is signified by "the skin of Moses' faces" may be seen in n. 10691.)
And Moses called unto them. That this signifies the approach of that nation to what is external, is evident from the signification of "calling unto them," as being the approach of that nation, for he who is called approaches; and from the representation of Moses, as being that external of the Word in which is the internal (on which subject see just above, n. 10694).
And Aaron and all the princes in the assemblage returned unto him. That this signifies the chief of those who were in external things without internal things, and yet represented internal things, is evident from the representation of Aaron and of the princes in the assemblage, as being the chief ones who were in external things without what is internal; for Aaron was their head, and the princes were leaders. (That Aaron denotes the external without the internal, may be seen in n. 10397; and that "princes" denote the chief ones, see n. 1482, 2089, 5044.) That those are meant who represented internal things, may be seen just below (n. 10698).
And Moses spoke unto them. That this signifies instruction, is evident from the signification of "speaking," as being instruction (see the places cited in n. 10280).
And afterward all the sons of Israel came near. That this signifies all who were in external things without what is internal and yet represented internal things, is evident from the representation of the sons of Israel, as being those who are in external things without what is internal (of which just above, n. 10692). That it also signifies those who represented internal things, is because Moses obtained permission for the church to be represented among that nation, although they were of such a character that no church could be instituted among them. For there can be no church among those who are in external things without what is internal, because the church is in the internal of man, and not in the external without this; for man's communication with heaven and with the Lord is through the internal. When there is no internal, that is, when it has been closed, there is then communication with hell. But although the sons of Israel were of such a character that no communication of heaven with them was possible through the internal, nevertheless they could represent such things as were of the church and of heaven, which is effected solely by means of external things to which internal things correspond, and for this reason they were received. (That with that nation there was not a church, but only the representative of a church, may be seen at the places cited in n. 9320, 10396; and that communication with heaven was effected by means of external things that represented internal things, may be seen at the places cited in n. 9320, 10396; also n. 10492, 10500, 10549-10551, 10570, 10575, 10602, 10629.)
And he commanded them all things that Jehovah had spoken with him in Mount Sinai. That this signifies a command concerning the primary truths which were to be represented, as revealed from heaven, is evident from the signification of "commanding," when by Jehovah unto Moses, as being a command; that it denotes a command concerning the primary truths which were to be represented, is evident from the fact that the things which were commanded, and which are contained in verses twelve to twenty-seven, were primary truths, which were to be represented so that they might be received (see above, n. 10637); and from the signification of "which Jehovah had spoken with him from Mount Sinai," as being which were revealed from heaven; for by "Jehovah spoke" is signified what was revealed; and by "Mount Sinai" is signified heaven, from which is Divine truth (n. 9420).
And Moses left off from speaking with them. That this signifies after information concerning the primary truths which were to be represented in external things is evident from what has been said just above (n. 10699).