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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

Verse 41. And thou shall put them on Aaron thy brother, and on his sons with him; and shalt anoint them, and fill their hand, and shalt sanctify them, and they shall minister to Me in the priest's office. "And thou shalt put them on Aaron thy brother," signifies such a state of Divine good in the spiritual kingdom; "and on his sons with him," signifies such a state there in the external things proceeding therefrom; "and shalt anoint them," signifies a representative of the Lord as to the good of love; "and fill their hand," signifies a representative of the Lord as to the truth of faith; "and shalt sanctify them," signifies thus a representative of the Lord as to the Divine Human; "and they shall minister to Me in the priest's office," signifies a representative of the Lord in respect to the whole work of salvation from the Divine Human.

And thou shalt put them on Aaron thy brother. That this signifies such a state of Divine good in the spiritual kingdom, is evident from the signification of "to put on," as being to induce the state of the thing which is represented by the garments, here the state of Divine truth in the spiritual kingdom; for by Aaron is represented the Lord as to Divine good, and therefore also the Divine good which is from the Lord (see n. 9806); and by his garments is represented the Lord's spiritual kingdom joined to His celestial kingdom (n. 9814). That by "to put on" is signified to induce the state which is represented by the garments that are put on, originates in the representatives in the other life. The spirits there, and the angels, all appear clothed in garments, each one according to the state of truth in which he is, thus each one according to his understanding that corresponds to the will which is in him. The reason of this is that the understanding in man clothes his will; and the understanding is formed of truths, and the will of goods; and good is what is clothed (n. 5248). It is from this that "garments" in the Word signify truths (see n. 165, 1073, 4545, 4763, 5954, 6378, 6914, 6918, 9093, 9814); and that this has its origin from the representatives in the other life, see n. 9212, 9216, 9814.

And on his sons with him. That this signifies such a state there in the external things proceeding therefrom, is evident from the signification of "putting on," as being to induce a state such as is represented by the garments (of which just above, n. 9952); here such a state as is represented by the garments of the sons of Aaron, which is a state of the external things that proceed from Divine truth in the spiritual kingdom; for by "sons," and so also by their "garments," is signified that which proceeds (according to what was said just above, n. 9950).

And thou shalt anoint them. That this signifies a representative of the Lord as to the good of love, is evident from the signification of "anointing," as being inauguration to represent (see n. 9474). That it denotes inauguration to represent the Lord as to the good of love, or what is similar, to represent the good of love which is from the Lord, is because by the oil wherewith the anointing was done is signified the good of love (n. 886, 4582, 4638, 9780). It is important to know about this, because anointing has remained in use from ancient time to the present day; for kings are anointed; and anointing is accounted holy at the present day in like manner as it was formerly. Among the ancients, when all external worship was performed by means of representatives, that is, by such things as represented the interior things of faith and love from the Lord and to Him, thus such as are Divine, anointing was instituted for the reason that the oil with which the anointing was done, signified the good of love; for they knew that the good of love was that essential thing from which all things of the church and of worship live, because it is the being of life. For the Divine flows in with a man through the good of love, and makes his life, indeed that heavenly life in which truths are received in good. From this it is plain what anointing represented. Wherefore the things which were anointed were called holy, and were also accounted as holy, and were of service to the church for representing Divine and heavenly things, and in the supreme sense the Lord Himself who is good itself, thus for representing the good of love which is from Him, and also the truth of faith insofar as it lives from the good of love. From this then it was that at that time they anointed stones that were set up for pillars; also weapons of war, such as shields and bucklers; and afterward the altar and all its vessels; likewise the Tent of meeting, and all things therein; and moreover, those who administered the priesthood, and their garments; likewise prophets, and lastly kings, who from this were called "the anointed of Jehovah." It also became customary to anoint themselves and others, in order to testify gladness of mind and goodwill. [2] As regards the first point: That they anointed stones erected for pillars, this is evident in the book of Genesis: Jacob rose up early in the morning, and took the stone that he had placed for his pillows, and set it up for a pillar, and poured oil upon the head of it (Gen. 28:18). The reason why they anointed stones in this manner was that "stones" signified truths, and truths without good have no life of heaven within them, that is, no life from the Divine. But when the stones were anointed with oil, they represented truths from good, and in the supreme sense the Divine truth that proceeds from the Lord's Divine good, thus the Lord Himself, who from this was called "the Stone of Israel" (n. 6426). (That "stones" denote truths, see n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941, 9476; in like manner "pillars," n. 3727, 4580, 9388, 9389; and that "to anoint pillars" denotes to cause truths to be from good, thus to be truths of good, consequently goods, see n. 3728, 4090, 4582.) That stones erected for pillars were afterward accounted holy, is evident from the same chapter of Genesis, where it is said: Jacob called the name of that place Bethel, and said, If I return in peace to my father's house, this stone, which I have set up for a pillar, shall be God's house (Gen. 28:19-22). "Bethel" means "the house of God," and "the house of God" denotes the church, and also heaven, and in the supreme sense the Lord Himself (n. 3720). [3] Secondly: That they anointed the weapons of war, such as shields and bucklers, is evident in these passages: Rise up, ye Princes, anoint the shield (Isa. 21:5). The shield of the heroes was defiled, the shield of Saul not anointed with oil (2 Sam. 1:21). The reason why weapons of war were anointed, was that they signified truths fighting against falsities; and truths from good are what prevail against falsities; but not truths without good. Wherefore weapons of war represented the truths that proceed from the good which is from the Lord, thus the truths by means of which the Lord Himself in men fights for them against falsities from evil, that is, against the hells. (That "weapons of war" denote truths that fight against falsities, see n. 1788, 2686; for in the Word "war" signifies spiritual combat, see n. 1664, 2686, 8273, 8295; and "enemies" signify the hells, and in general, evils and falsities, n. 2851, 8289, 9314.) [4] Thirdly: That they anointed the altar and all its vessels, also the Tent of meeting and all the things therein, is evident in the following passages: Jehovah said unto Moses, Thou shalt anoint the altar and sanctify it (Exod. 29:36). Thou shalt make an anointing oil of holiness with which thou shalt anoint the Tent of meeting, and the ark of the Testimony, and the table and all the vessels thereof, and the lampstand and all the vessels thereof, and the altar of incense, and the altar of burnt-offering and all the vessels thereof, and the laver and the base thereof. Thus thou shalt sanctify them, that they may be holy of holies; whosoever toucheth them shall sanctify himself (Exod. 30:25-29). Thou shalt take the anointing oil, and anoint the Habitation, and all that is therein, and thou shalt sanctify it, and all the vessels thereof, that they may be holy. And thou shalt anoint the altar of burnt-offering, and all its vessels, and thou shalt sanctify the altar, that the altar may be holy of holies. And thou shalt anoint the laver and its base, and shalt sanctify it (Exod. 40:9-11). Moses anointed the Habitation and all that was therein; and he sprinkled of the oil upon the altar and all its vessels, and the laver and its base, to sanctify them (Lev. 8:10-12; Num. 7:1). [5] The reason why the altar, and the Habitation with all things therein, were anointed, was that they might represent the Divine and holy things of heaven and of the church, consequently the holy things of worship; and they could not represent these things unless they had been inaugurated by means of something that represented the good of love; for the Divine enters through the good of love, and through this good is present in heaven and in the church, consequently also in worship. Without this good the Divine does not enter, and is not present, but what is man's own, and with this, hell; and when hell is present, evil and falsity are present; for man's own is nothing else. From this it is evident why the anointing was done with oil; for in the representative sense "oil" denotes the good of love (see n. 886, 4582, 4638, 9780); and the altar was the chief representative of the Lord, and from this of worship from the good of love (n. 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714); and the Habitation together with the ark was the chief representative of heaven where the Lord is (n. 9457, 9481, 9485, 9594, 9596, 9632, 9784). (That what is man's own is nothing but evil and falsity, thus hell, see n. 210, 215, 694, 874-876, 987, 1047, 3812, 5660, 8480, 8941, 8944; also that insofar as what is man's own is removed, so far the Lord can be present, n. 1023, 1044, 4007.) [6] Fourthly: That they anointed those who administered the priesthood, and their garments, is evident in Moses: Take thou the anointing oil, and pour it upon the head of Aaron, and anoint him (Exod. 29:7; 30:30). Thou shalt put on Aaron the holy garments; and thou shalt anoint him, and sanctify him, that he may minister to Me in the priest's office; and thou shalt anoint his sons, as thou didst anoint their father; and it shall be that their anointing shall be to them for the priesthood of an age in their generations (Exod. 40:13-15). Moses poured of the oil upon Aaron's head, and anointed him, to sanctify him. Then he took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, upon his garments, upon his sons, and upon his sons' garments with him; and sanctified Aaron, his garments, and his sons, and his sons' garments with him (Lev. 8:12, 30). [7] The reason why Aaron was anointed, and why his sons were anointed, and even their garments, was that they might represent the Lord as to Divine good, and as to the Divine truth thence derived; Aaron, the Lord as to Divine good; and his sons, the Lord as to the Divine truth thence derived; and in general, that the priesthood might represent the Lord as to the whole work of salvation. The reason why they were anointed in his garments (Exod. 29:29) was that Aaron's garments represented the Lord's spiritual kingdom joined to His celestial kingdom. The celestial kingdom is where the good of love to the Lord from the Lord reigns; so that the influx of the Divine into the spiritual kingdom is effected through the good of love. On this account the inauguration into representation was effected with oil, which in the spiritual sense denotes the good of love. (That Aaron represented the Lord as to Divine good may be seen above, n. 9806; and that his sons represented the Lord as to Divine truth proceeding from Divine good, n. 9807; also that the priesthood in general represented the Lord as to the whole work of salvation, n. 9809; that Aaron's garments represented the Lord's spiritual kingdom joined to His celestial kingdom, n. 9814; that his sons' garments represented the things which proceed therefrom, n. 9946, 9950; and that in the celestial kingdom the good of love to the Lord reigns, see the places cited in n. 9277.) [8] As the inauguration into representation was effected by anointing, and as by Aaron and his sons were represented the Lord and that which is from Him, therefore to Aaron and his sons were given the holy things of the sons of Israel that were given to Jehovah as gifts, and were called "heave-offerings;" and it is said that they are an anointing, and likewise stand for an anointing; that is, that they are a representation, or stand for a representation, of the Lord; and that they are from Him; as is evident from these words in Moses: The wave-breast and the heave-shoulder have I taken from among the sons of Israel from the sacrifices of the peace- offerings, and have given them unto Aaron and unto his sons. This is the anointing of Aaron, and the anointing of his sons, from the offerings of Jehovah made by fire, which I have commanded to be given unto them in the day that he anointed them from among the sons of Israel (Lev. 7:34-36). Jehovah spoke unto Aaron, Behold I have given thee the charge of My heave-offerings, in respect to all the holy things of the sons of Israel; unto thee have I given them by reason of the anointing, and to thy sons, in a statute of eternity. Every offering of theirs, in respect to all their meat-offering, in respect to all sacrifice for sin and for guilt, all the wave offering of the sons of Israel, all the fat of the pure oil, and all the fat of the new wine, and of the grain, the firstfruits of them which they shall give unto Jehovah; to thee have I given them; also everything devoted in Israel; everything that openeth the womb; thus all the heave-offering of the holy things. Thou shalt have no inheritance in their land, neither shalt thou have any portion in the midst of them. I am thy portion and thine inheritance in the midst of the sons of Israel (Num. 18:8-20). From these words it is evident that "anointing" denotes representation, because they were inaugurated into representation by means of anointing; and that by it was signified that all inauguration into the holiness of heaven and of the church is through the good of love which is from the Lord, and that the good of love is the Lord with them. Because it is so, it is said that "Jehovah is his portion and inheritance." [9] Fifthly: That they anointed the prophets also, is evident from the following passages: Jehovah said unto Elijah, Anoint Hazael to be king over the Syrians; and anoint Jehu to be king over Israel; and anoint Elisha to be prophet in thy room (1 Kings 19:15, 16). The Spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach good tiding unto the poor; He hath sent Me to bind up the broken-hearted, to preach liberty to the captives (Isa. 61:1). The reason why the prophets were anointed was that they represented the Lord in respect to the doctrine of Divine truth, consequently in respect to the Word, for this is the doctrine of Divine truth. That the prophets represented the Word, see n. 3652, 7269, specifically Elijah and Elisha, n. 2762, 5247, 9372. And that it is the Lord as to the Divine Human who is represented, and who is therefore meant by "him whom Jehovah hath anointed," the Lord Himself teaches in Luke 4:18-21. [10] Sixthly: That afterward they anointed the kings, who were then called "the anointed of Jehovah," is evident from many passages in the Word (as 1 Sam. 10:1; 15:1; 16:3, 6, 12; 24:6; 26:9, 11, 16; 2 Sam. 1:16; 2:4, 7; 5:3; 19:21; 1 Kings 1:34-35; 19:15, 16; 2 Kings 9:3; 11:12; 23:30; Lam. 4:20; Hab. 3:13; Ps. 2:2, 6; 20:6; 28:8; 45:7; 84:9; 89:20, 38, 51; 132:17; and elsewhere). The reason why they anointed the kings was that these might represent the Lord in respect to judgment from Divine truth; therefore in the Word by "kings" are signified truths Divine (see n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148). [11] The reason why the kings were called "the anointed of Jehovah," and why it was therefore sacrilegious to injure them, was that by "the anointed of Jehovah" is meant the Lord as to the Divine Human; although according to the sense of the letter the term is applied to a king who was anointed with oil. For when the Lord was in the world, He was, in respect to the Human, the Divine truth itself; and in respect to the very being of His life, He was the Divine good itself, which with man is called the soul from the father; for He was conceived from Jehovah, and in the Word "Jehovah" denotes the Divine good of the Divine love, which is the being of the life of all. From this it is that the Lord alone was "the Anointed of Jehovah" in very essence and in very performance, because the Divine good was in Him; and the Divine truth proceeding from this good was in His Human while He was in the world (see the places cited in n. 9194, 9315). The kings of the earth, however, were not "the Anointed of Jehovah," but they represented the Lord, who alone is "the Anointed of Jehovah;" and therefore on account of this anointing it was sacrilegious to injure the kings of the earth. But the anointing of the kings of the earth was done with oil, while the anointing of the Lord as to the Divine Human was done with the Divine good itself of the Divine love, which the oil represented. From this it is that He was called "the Messiah," and "the Christ," "Messiah" in the Hebrew tongue meaning "the Anointed," in like manner as "Christ" in the Greek tongue (John 1:41; 4:25). [12] From all this it can be seen that where mention is made in the Word of "the anointed of Jehovah," the Lord is meant, as in Isaiah: The Spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach good tidings unto the poor; He hath sent Me to bind up the broken hearted, to preach liberty to the captives (Isa. 61:1). That the Lord as to the Divine Human is the one whom Jehovah anointed is evident in Luke, where the Lord openly says so in these passages: There was delivered to Jesus the book of the prophet Isaiah. And He unrolled the book, and found the place where it was written, The Spirit of the Lord is upon me; wherefore He hath anointed Me to preach good tidings to the poor; He hath sent Me to heal the broken hearted, to preach release to the bound, and sight to the blind, to send away the wounded with deliverance, to preach the acceptable year of the Lord. Afterward, rolling up the book, He gave it to the minister, and sat down. And the eyes of all in the synagogue were fastened on Him. And He began to say unto them, This day hath this Scripture been fulfilled in your ears (Luke 4:17-21). [13] Know therefore and perceive, that from the going forth of the Word even to restore and to build Jerusalem, even unto the Messiah the prince, shall be seven weeks (Dan. 9:25). "To build Jerusalem" denotes to set up the church, for "Jerusalem" denotes the church (n. 3654); "Messiah the prince," or "the Anointed" denotes the Lord as to the Divine Human. Again: Seventy weeks have been decreed, to seal up the vision and the prophet, and to anoint the Holy of holies (Dan. 9:24). "Sealing up the vision and the prophet" denotes to close up the things that have been said in the Word about the Lord, and to fulfill them; "to anoint the Holy of holies" denotes the Divine Human of the Lord, in which was the Divine good of the Divine love, that is, Jehovah. [14] By "the Anointed of Jehovah" is also meant the Lord in the following passage: The kings of the earth have set themselves, and the rulers have consulted together, against Jehovah, and against His Anointed. I have anointed My king upon Zion, the mountain of My holiness (Ps. 2:2, 6). "The kings of the earth" denote falsities, and "the rulers," evils, which are from the hells, and against which the Lord fought when He was in the world, and which He conquered and subdued; "the Anointed of Jehovah" denotes the Lord as to the Divine Human, for from this He fought; "Zion the mountain of holiness," upon which He is said "to be Anointed as the King" denotes the celestial kingdom, which is in the good of love. This kingdom is the inmost of heaven, and the inmost of the church. [15] Again: I have found David My servant, with the oil of holiness I have anointed him (Ps. 89:20); where by "David" is meant the Lord (as also in other passages, see n. 1888); "the oil of holiness with which Jehovah anointed him," denotes the Divine good of the Divine love (see n. 886, 4582, 4638). That it is the Lord who is here meant by "David," is plain from what precedes and from what follows in this Psalm, for it is said: Thou spoke in vision concerning Thy Holy One, I will set His hand in the sea, and His right hand in the rivers. He shall call Me, My Father; I also will make Him the firstborn, high above the kings of the earth. I will set His seed to eternity, and His throne as the days of the heavens (Ps. 89:19, 25-27, 29); besides many other passages. [16] In like manner in the same: In Zion will I make a horn to bud unto David; I will set in order a lamp for Mine anointed. His enemies will I clothe with shame; and upon Himself shall His crown flourish (Ps. 132:17, 18). That here also the Lord is meant by "David," is plain from what precedes, where it is said: Lo, we heard of Him in Ephrathah, we found Him in the fields of the forest. We will go into His habitations, we will bow at His footstool. Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy. For Thy servant David's sake turn not away the faces of Thine anointed (Ps. 89:6, 7, 9, 10). From these passages it can be seen that the Lord as to His Divine Human is here meant by "David, the anointed of Jehovah." [17] In Jeremiah: They chased us upon the mountains; they laid wait for us in the wilderness. The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, In His shadow we shall live among the nations (Lam. 4:19, 20); where also by "the anointed of Jehovah" is meant the Lord, for the subject here treated of is the assault on Divine truth by falsities and evils, which is signified by "being chased upon the mountains," and by "being laid wait for in the wilderness;" "the breath of the nostrils" denotes the heavenly life itself which is from the Lord (n. 9818). [18] From all this it can now be known why it was so sacrilegious to injure the anointed of Jehovah, as also is plain from the Word; as in the following passages: David said, Jehovah forbid that I should do this word unto my lord, the anointed of Jehovah, to put forth my hand against him, seeing that the anointed of Jehovah is he (1 Sam. 24:6, 10). David said unto Abishai, Destroy him not; for who shall put forth his hand against the anointed of Jehovah and be innocent? (1 Sam. 26:9). David said unto him who said that he had slain Saul, Thy blood be upon thy head; because thou hast said, I have slain the anointed of Jehovah (2 Sam. 1:16). Abishai said, Shall not Shimei be slain for this, because he cursed the anointed of Jehovah? (2 Sam. 19:21). That Shimei was slain for this by order of Solomon, may be seen in 1 Kings 2:36 to the end. [19] Seventhly: That it had become customary to anoint themselves and others in order to testify gladness of mind and good will, is evident from the following passages: I, Daniel, was mourning three weeks. I ate no bread of desires, and flesh and wine came not to my mouth, and anointing I was not anointed, even until three weeks of days were fulfilled (Dan. 10:2, 3). Thou, when thou fastest, anoint thy head, and wash thy face; that thou appear not to men to fast, but to thy Father in secret (Matt. 6:17, 18). "To fast" denotes to be in mourning. Again: They who drink out of goblets of wine, and anoint themselves from the firstfruits of the oils; but they are not grieved over the breach of Joseph (Amos 6:6). I washed thee with waters; yea, I washed away thy blood, and I anointed thee with oil (Ezek. 16:9); speaking of Jerusalem, by which is signified the church. Again: Thou shalt tread the olive, but shalt not anoint thee with oil (Micah 6:15). Thou shalt have olive trees in all thy border, but thou shalt not anoint thyself with the oil; for thine olive shall be shaken off (Deut. 28:40). To give unto them a miter for ashes, the oil of joy for mourning (Isa. 61:3). Thy God hath anointed thee with the oil of gladness beyond thy fellows (Ps. 45:7). Thou settest in order a table before me in the presence of mine enemies; Thou makest fat my head with oil (Ps. 23:5). My horn shalt Thou exalt like the horn of the unicorn; I shall grow old with fresh oil (Ps. 92:10). Wine maketh glad the heart of man, to cheer his faces with oil (Ps. 104:15). The disciples going out anointed with oil many that were infirm, and healed them (Mark 6:12, 13). Jesus said unto Simon, I entered into thine house, and My head with oil thou didst not anoint; but this woman hath anointed My feet with ointment (Luke 7:44, 46). [20] From all this it is evident that it was customary to anoint themselves and others with oil; not with the oil of holiness with which the priests, the kings, the altar, and the tabernacle were anointed; but with common oil; for the reason that this oil signified the gladness and satisfaction that belong to the love of good; whereas the oil of holiness signified the Divine good, of which it is said: Upon the flesh of man shall it not be poured, and in the quality thereof ye shall not make any like it. It shall be holy to you. Whosoever shall prepare any like it, or whosoever shall put any of it upon a stranger, he shall be cut off from his peoples (Exod. 30:32, 33, 38).

And thou shalt fill their hand. That this signifies a representative of the Lord as to the truth of faith, is evident from the signification of "filling the hand" of Aaron and of his sons, as being to inaugurate into the representation of the Lord in respect to the Divine truth which is of faith; for by "the hand" is signified the power that belongs to truth from good; and therefore "the hand" is predicated of truth (see n. 3091, 3387, 4931-4937, 7518, 8281, 9025). From this then it is that just as anointing represented the Lord as to Divine good, so the filling of the hands represented the Lord as to Divine truth; for all things in the universe bear relation to good and truth, and to both, in order that they may be anything; and therefore in the Word where good is treated of, truth also is treated of (see the places cited in n. 9263, 9314). In what manner the hands were filled, is described in the following chapter; and therefore of the Lord's Divine mercy the meaning of it shall be told there.

And shalt sanctify them. That this signifies thus a representative of the Lord as to the Divine Human, is evident from the signification of "sanctifying," as being to represent holiness itself, which is the Lord as to the Divine Human, for it is this alone which is holy, and from which is all holiness in the heavens and on earth. Everyone is able to know that the oil did not sanctify; but that it induced a representative of holiness. The case herein is this. The Lord Himself is above the heavens, for He is the Sun of the angelic heaven. The Divine which thence proceeds from Him in the heavens is what is called "holy." The Divine of the Lord above the heavens could not be represented, because it is infinite; but only the Divine of the Lord in the heavens, for this is accommodated to the reception of the angels there, who are finite. In their perception this Divine is the Lord's Divine Human, which alone is holy, and which was represented. From this it is evident what is signified by being "sanctified," and why after the anointing it was said, as in Moses, "Thou shalt anoint the altar, and sanctify it" (Exod. 29:36); "thou shalt anoint the Tent of meeting, and all things therein, and shalt sanctify them" (Exod. 30:26-29); "thou shalt anoint Aaron and sanctify him" (Exod. 40:13); "Moses anointed Aaron and his garments, his sons and their garments, and sanctified them" (Lev. 8:13, 30); besides other passages. (That the Lord alone is holy, and that everything holy is from Him, and that all sanctification represented Him, see n. 9229, 9680; also that the Lord in the heavens is "the sanctuary," and therefore also heaven, n. 9479; and that the Holy Spirit is the Divine that proceeds from the Lord, n. 9818, 9820.)

And they shall minister to him in the priest's office. That this signifies a representative of the Lord in respect to the whole work of salvation from the Divine Human, is evident from the signification of "the priest's office," as being a representative of the Lord in respect to the whole work of salvation (see n. 9809). This is said after the sanctification by anointing, because the work of salvation is from the Lord's Divine Human (according to what was shown just above, n. 9956).

Verses 42, 43. And thou shalt make for them breeches of linen to cover the flesh of their nakedness; from the loins even unto the thighs they shall be. And they shall be upon Aaron, and upon his sons, when they go in unto the Tent of meeting, or when they come near unto the altar to minister in what is holy; lest they bear iniquity, and die; it is a statute of an age to him and to his seed after him. "And thou shalt make for them breeches of linen," signifies what is external of conjugial love; "to cover the flesh of their nakedness," signifies lest the interior things of the love, which are filthy and infernal, should appear; "from the loins even unto the thighs they shall be," signifies their extension, that is, of the exteriors of conjugial love; "and they shall be upon Aaron, and upon his sons," signifies protection from the hells; "when they go in unto the Tent of meeting," signifies in the representative worship of all things of heaven and of the church; "or when they come near unto the altar to minister in what is holy," signifies in the representative worship of the Lord Himself; "lest they bear iniquity, and die," signifies the annihilation of the whole of worship; "it is a statute of an age to him and to his seed after him," signifies the laws of order in the representative church.

And thou shalt make for them breeches of linen. That this signifies what is external of conjugial love, is evident from the signification of "breeches," as being what is external of love (of which below); and from the signification of "linen," as being external truth, or natural truth (of which also below). The reason why "breeches" signify what is external of conjugial love, is that garments or coverings derive their signification from that part of the body which they cover (see n. 9827), and the loins together with the genitals, which are clothed or covered by the breeches, signify conjugial love. (That "the loins" have this signification, see n. 3021, 4280, 4575; and also "the genitals," n. 4462, 5050-5062.) What love truly conjugial is, shall be told in the following article. [2] The reason why the breeches were made of linen, was that "linen" signifies external truth, that is, natural truth (n. 7601), and the external itself is truth. The reason why the external is truth, is that internal things cease in external ones, and rest upon these as their supports; and supports are truths. They are like the foundations on which a house is built; and therefore "the foundations of a house" signify truths of faith from good (see n. 9643). Moreover, truths are what protect goods from evils and falsities, and resist them; and all the power which good has is by means of truths (n. 9643). From this also it is that in the ultimate of heaven are those who are in truths of faith from good; and therefore also the ultimate, or outermost, with man, which is his outer skin, corresponds to those in the heavens who are in truths of faith (n. 5552-5559, 8980); but not to those who are in faith separate from good, for these are not in heaven. From all this it can now be seen why the breeches were of linen. But when Aaron was clothed in garments which were for glory and comeliness (which have been treated of in this chapter), his breeches were of linen with fine linen interwoven, as is evident from what follows, where it is said: They made the tunics of fine linen, the work of the weaver, and the miter of fine linen, and the adornments of the tiaras of fine linen, and the breeches of linen with fine linen interwoven (Exod. 39:27, 28). But when he was clothed in the garments of holiness, Aaron's breeches were of linen, as is evident from these words in Moses: When Aaron shall enter into the holiness within the veil, he shall put on the linen tunic of holiness, and the linen breeches shall be put upon his flesh, and he shall gird himself with the linen belt, and he shall put on himself the linen miter; these are the garments of holiness; he shall also wash his flesh with water when he puts them on; and he shall then first offer burnt-offerings and sacrifices, by which he shall expiate the holiness from uncleanesses (Lev. 16). [3] The reason why Aaron then went clothed with linen garments, which were also called "garments of holiness," was that he then administered the office of expiating the Tent, as also the people and himself, from uncleannesses; and all expiation, which was effected by means of washings, burnt-offerings, and sacrifices, represented the purification of the heart from evils and falsities, thus regeneration; and purification from evils and falsities, or regeneration, is effected by means of the truths of faith. Therefore there were then linen garments upon Aaron, for as before said, by "the linen garments" were signified the truths of faith. (That all purification from evils and falsities is effected by means of the truths of faith, see n. 2799, 5954, 7044, 7918, 9089; thus that regeneration is so effected, n. 1555, 2046, 2063, 2979, 3332, 3665, 3690, 3786, 3876, 3877, 4096, 4097, 5893, 6247, 8635, 8638-8640, 8772, 9088, 9089, 9103.) [4] It was for the same reason that the priest put on linen clothing, and linen breeches, when he took the ashes away from the altar (Lev. 6:10, 11); and that the priests the Levites, of the sons of Zadok, were also to do the same when they should enter into the sanctuary, of which we read in Ezekiel: The priests the Levites, the sons of Zadok, shall enter into My sanctuary, and shall come near to My table, to minister to Me. When they shall enter in at the gates of the inner court, they shall put on linen garments; and no wool shall come upon them, when they shall enter in at the gates of the inner court inward. There shall be linen tiaras upon their heads, and linen breeches shall be upon their loins; they shall not gird themselves with sweat (Ezek. 44:15-18). The new temple is here treated of, by which is signified the New Church; by "the priests the Levites" are signified those who are in truths from good; by "the linen garments" are signified the truths of faith by means of which purification and regeneration are effected; "not to be girded with sweat" signifies that the holy things of worship were not to be commingled with what is man's own; for "sweat" denotes what is man's own; and what is man's own is nothing but evil and falsity (n. 210, 215, 694, 874-876, 987, 1047, 3812, 8480, 8941). [5] That the breeches worn by Aaron when he was clothed in garments for glory and comeliness were of linen with fine linen interwoven (as is evident from the passage cited above, Exod. 39:27, 28), was because in them Aaron represented the Lord as to Divine good in the heavens; Aaron himself the Lord as to the Divine celestial there; and his garments the Lord as to the Divine spiritual there proceeding from the Divine celestial (n. 9814); and "fine linen" denotes the Divine spiritual that proceeds from the Divine celestial (n. 5319, 9469).

To cover the flesh of their nakedness. That this signifies lest the interior things of the love, which are filthy and infernal, should appear, is evident from the signification of "covering," as being to cause not to appear; and from the signification of "the genitals" and "the loins," which are here meant by "the flesh of nakedness," as being the interior things of conjugial love; for when by "breeches" are signified the external things of this love (see n. 9959), by "the flesh" which they cover are signified its internal things. (That "the loins" signify conjugial love, see n. 3021, 4280, 4575; as also "the genitals," n. 4462, 5050-5062; and "flesh," the good of love, n. 3813, 7850, 9127.) And as most things in the Word have also an opposite sense, so likewise have "the loins," "the genitals," and "the flesh," in which sense they signify the evil, filthy, and infernal things of this love (see n. 3813, 5059). That here they signify evil, filthy, and infernal things, is evident from the fact that it is said, "to cover the flesh of their nakedness." "The flesh of nakedness" here denotes that which is opposite to the good of conjugial love, which is the delight of adultery, thus what is infernal (of which in what follows). [2] With respect to "nakedness," it derives its signification from the parts of the body which appear naked, just as garments derive their signification from the body which they clothe (n. 9827). Therefore "nakedness" has one signification when it has reference to the head, which is baldness; another when it has reference to the whole body; and another when it has reference to the loins and genitals. When "nakedness" has reference to the head, which is baldness, it signifies the loss of the intelligence of truth and the wisdom of good; when it has reference to the whole body, it signifies the loss of the truths of faith; but when it has reference to the loins and the genitals, it signifies the loss of the good of love. [3] As regards the first point: That when "nakedness" has reference to the head, which is baldness, it signifies the loss of the intelligence of truth and the wisdom of good, is evident in Isaiah: In that day shall the Lord shave by the king of Asshur the head and the hair of the feet, and shall consume the beard (Isa. 7:20). "To shave the head" denotes to deprive of the internal truths of the church; "to shave the hair of the feet," and "to consume the beard," denotes to deprive of its external truths; "by the king of Asshur" denotes by means of reasonings from falsities. It is plain to everyone that neither the head, nor the hair of the feet, nor the beard, was to be shaved by the king of Asshur, and yet that these expressions are significative. (That "the head" denotes the interior things of wisdom and intelligence, see n. 6292, 6436, 9166, 9656; that "the king of Asshur" denotes reasoning, n. 119, 1186; "hair," the external truth of the church, n. 3301, 5247, 5569-5573; "the feet" also denote external or natural things, n. 2162, 3147, 3986, 4280, 4938-4952.) That "the beard" denotes sensuous memory-knowledges, which are ultimate truths, is evident from those passages in the Word where "the beard" is mentioned. [4] Again: On all the heads is baldness, every beard is cut off (Isa. 15:2); where the meaning is the same. Again: Baldness shall come upon Gaza; how long will thou cut thyself? (Jer. 47:5). Shame shall be upon all faces, and baldness upon all heads. They shall cast forth their silver into the streets, and their gold shall be for an abomination (Ezek. 7:18, 19). "Baldness upon all heads" denotes the loss of the intelligence of truth and wisdom of good; and because this is signified it is also said "they shall cast forth their silver into the streets, and their gold shall be for an abomination;" for "silver" denotes the truth of intelligence, and "gold" the good of wisdom (n. 1551, 5658, 6914, 6917, 8932). It is evident that baldness upon all heads is not meant, that they were not to cast forth their silver into the streets, and that gold was not to be an abomination. [5] Again: Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Shave not your heads, neither rip open your garments; lest ye die, and He be angry with the whole assembly (Lev. 10:6). The priests, the Levites, shall not shave the head, and shall not let down their hair (Ezek. 44:20). As Aaron and his sons represented the Lord as to Divine good and as to Divine truth (n. 9806, 9807), and as by a "shaven head," and by "ripped garments," was signified the loss of these, therefore it was forbidden to shave the head and to rip open their garments; and it is said, "lest ye die, and He be angry with the whole assembly," by which is signified that thus would perish the representative of the Lord as to Divine good and as to Divine truth, thus the representative of the church. [6] As mourning represented spiritual mourning, which is mourning on account of the loss of the truth and good of the church, therefore when mourning they made bald their heads; as we read in the following passages: Men shall not lament for them, nor shall they make themselves bald for them (Jer. 16:6). I will turn your feasts into mourning, and I will make baldness to go up upon every head; and I will make it as the mourning for the only-begotten (Amos 8:10). Put on baldness, and shave thee for the sons of thy delights; enlarge thy baldness as the eagle; for they have gone away from thee (Micah 1:16). "Sons of delights" denote Divine truths; their "going away" denotes the loss of these (that "sons" denote truths, see n. 9807). [7] Secondly: That when "nakedness" has reference to the whole body, it signifies the loss of the truths of faith, is evident in John: To the angel of the church of the Laodiceans write, Because thou sayest, I am rich, and have need of nothing, 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, and white garments, that thou mayest be clothed, that the shame of thy nakedness be not made manifest (Rev. 3:14, 17, 18). "The angel of the church" denotes the truth Divine there; "saying that it is rich" denotes that it is in the knowledges of truth and good; "wretched, needy, blind, and naked," denotes that nevertheless it is devoid of truths implanted in the life, thus is devoid of good; "buying gold purified in the fire" denotes to procure for themselves good; "white garments" denote the genuine truths of faith from good. From this it is evident what is meant by "the shame of thy nakedness not being made manifest." [8] Again: Behold I come as a thief, blessed is he that watcheth, and preserveth his garments, that he walk not naked, and they see his shame (Rev. 16:15); where the meaning is similar. Again: They shall hate the harlot, and shall make her devastate and naked (Rev. 17:16). "The harlot" denotes those who falsify truths Divine; "making her naked" plainly denotes depriving them of these truths, for it is said "devastate and naked," and "to devastate" denotes to deprive of truths. [9] By "nakedness" is also signified ignorance of truth, and by "being clothed," information, in these passages: When thou shalt see the naked, and shalt cover him, thy light shall break forth as the dawn (Isa. 58:7, 8). The King shall say unto them on His right hand, I was naked, and ye clothed Me; and unto them on His left hand, I was naked, and ye clothed Me not (Matt. 25:34, 36, 41, 43). "Naked" here denotes those who are not in truths, and yet long for truths, and also those who acknowledge that there is nothing of good and truth in them (n. 4956, 4958). [10] Thirdly: That when "nakedness" has reference to the loins and genitals, it signifies the loss of the good of love, is evident in Isaiah: O virgin, daughter of Babylon, take the millstone, and grind meal; uncover thy hair, make bare thy feet, uncover the thigh, pass through the streams; thy nakedness shall be uncovered, yea, thy reproach shall be seen (Isa. 47:1-3). The "daughter of Babylon" denotes the church, or a semblance of the church, where there is what is holy in externals, but what is profane in internals. That which is profane in internals is that they regard themselves and the world as their end, thus dominion and abundance of wealth; and holy things as means to this end. "Taking a millstone and grinding meal" denotes to string together doctrine from such things as will serve for means to promote the end (n. 7780); "uncovering the hair, making bare the feet, and uncovering the thigh" denotes to dishonor holy things, both external and internal, without shame and fear; thus "uncovering the nakedness" denotes to cause to appear the filthy and infernal things which are their ends. [11] In Jeremiah: Jerusalem hath sinned a sin, all that honored her despise her, because they see her nakedness. Her uncleanness was in her skirts (Lam. 1:8, 9). "Jerusalem" denotes the church, here the church which is in falsities from evil; "seeing the nakedness" denotes filthy and infernal loves, "uncleanness in the skirts" denotes such things in the extremes (that "the skirts" denote the extremes, see n. 9917). In Nahum: I will uncover thy skirts upon thy faces; and I will show the nations thy nakedness, and the kingdoms thy shame (Nah. 3:5). "Uncovering the skirts" denotes to take away the externals so that the interiors appear; "the nakedness which shall be shown to the nations, and the shame which shall be shown to the kingdoms," denote infernal loves, which are the loves of self and of the world, which defile the interiors. [12] Again: Thou camest to ornaments of ornaments; thy breasts were made firm, and thy hair grew; thou wast naked and bare. With all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and stripped, trampled upon in thy blood. Thy nakedness was uncovered through thy whoredoms over thy lovers (Ezek. 16:7, 22, 36). I will give thee into the hand of those whom thou hatest, that they may deal with thee from hatred, and they shall leave thee naked and stripped; and the nakedness of thy whoredoms shall be uncovered (Ezek. 23:28, 29). Contend with your mother that she put away her whoredoms from her faces, and her adulteries from between her breasts; lest perchance I strip her naked, and set her according to the day that she was born, and make her as a wilderness, and dispose of her like a land of drought, and slay her with thirst. I will return, and take My grain, My new wine, My wool, and My flax, which should have covered her nakedness. And I will uncover her baseness in the eyes of her lovers (Hos. 2:2, 3, 9 ,10). [13] In these passages the subject treated of is Jerusalem, which is also called "mother," and by which is signified the church; its perversity is described by "whoredoms, adulteries," and by "the uncovering of her nakedness," which denote nothing else than filthy and infernal loves, such as are the loves of self and of the world when they are ends, from which all evils and the derivative falsities take their rise. Consequently falsifications of truth and adulterations of good are described in the Word by "whoredoms" and "adulteries," and are also there called "whoredoms" and "adulteries" (n. 8904). From this it is evident what is meant by "nakedness," and by "the uncovering of nakedness." As the subject treated of is the truths of the church falsified, and the goods thereof adulterated, therefore it is said, "I will make her as a wilderness, and dispose of her like a land of drought, and will slay her with thirst;" "a wilderness" denotes that which is devoid of goods; "a land of drought," that which is devoid of truths; and "thirst" denotes the loss of all things of faith. [14] It is also said that He would "take away His grain, His new wine, His wool, and His flax, with which He had covered her nakedness," because by "grain" is signified the interior good of the spiritual church, by "new wine" [mustum], the interior truth thereof, by "wool," its exterior good, and by "flax," its exterior truth. That flax, wool, new wine, and grain are not meant, can be seen by everyone who reads these things from a reason in some measure enlightened, who believes that in the Word there is no word devoid of value, and that there is nothing in it anywhere that is not holy, because it is Divine. [15] Again: O daughter of Edom, the cup shall pass through unto thee also; thou shalt be drunken, and shalt become naked (Lam. 4:21). Woe unto him that causeth his neighbor to drink, making him drunken, and looking on their nakednesses! Thou shalt be sated with shames for glory; drink thou also that thy foreskin may be uncovered (Hab. 2:15, 16). In thee they have shed blood, in thee hath he uncovered his father's nakedness (Ezek. 22:9, 10). No one can know what these words signify, unless he knows what is meant by a "cup," by "drinking," by "being drunken," by "being made naked," by "looking on nakednesses, and uncovering them," and by "the foreskin." That all these expressions are to be spiritually understood, is plain; spiritually, "drinking" denotes to be instructed in truths, and in the opposite sense in falsities, thus to imbibe them (n. 3069, 3168, 3772, 8562, 9412); from which it is evident what is meant by a "cup," out of which men drink (n. 5120); "being drunken" denotes to be insane from this; and "being made naked" denotes to be made destitute of truths; "to uncover nakedness" denotes to reveal the evils of the loves of self and of the world, which are infernal; "to uncover a father's nakedness" denotes to reveal those evils which are from inheritance and from the will; "to uncover the foreskin" denotes to defile celestial goods by these loves. (That "the foreskin" denotes this defilement, see n. 2056, 3412, 4462, 7045; consequently "circumcision" denotes purification from these loves, n. 2036, 2632.) [16] From all this it can be seen what is signified by the "drunkenness" and consequent "uncovering of the nakedness" of Noah, as described in Genesis: Noah drank of the wine, and was drunken; and he was uncovered in the midst of his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers. And Shem and Japheth took a garment, and put it upon the shoulder, both of them, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness (Gen. 9:21-23). Here is described the man of the Ancient Church, who is "Noah;" "the wine which he drank, and with which he was made drunken," denotes the falsity with which that church in the beginning was imbued; his consequent lying "uncovered in the midst of his tent" signifies evils resulting from a deficiency of truth in worship; "the garment with which Shem and Japheth covered his nakedness," denotes the truth of faith by means of which these evils were covered and amended; the implanting of the truth and good of faith in the intellectual part is described by their "laying the garment upon the shoulder, going backward, and turning the face backward," for this is exactly the case with the truths and goods of faith with the man of the spiritual church; "Shem and Japheth" signify those of the spiritual church who have received the truths of faith in good, which is charity; but "Canaan" signifies those who have not received the truths of faith in good, that is, in charity. [17] (That Noah represents the man of the Ancient Church in its beginning, and that they were of such a character, see n. 736, 773, 788, 1126; that Shem represents the man of the internal spiritual church, and Japheth the man of the external spiritual church, n. 1102, 1127, 1140, 1141, 1150; that Canaan represented those who are in faith separated from charity, or what is the same thing, in external worship separated from internal, thus specifically the Jewish nation, see n. 1093, 1140, 1141, 1167; that with the men of the spiritual church the truth and good of faith are implanted in the intellectual part, see n. 9596; moreover, that "the wine with which Noah was made drunken" signifies falsity, n. 6377; "the tent" in which he lay uncovered signifies the holiness of worship, n. 2145, 2152, 3312, 4128, 4391; "the garment" with which they covered their father's nakedness signifies the truth of faith, n. 5954, 9212, 9216.) "The nakedness" itself signifies his evil will, which is covered by means of the truths of faith; and while it is being covered the truths look backward. That these arcana are involved in these historical things is plain from the internal sense. And that these arcana are arcana of the church, can be seen from the fact that Shem and Japheth were blessed, and with them all their posterity, merely because they covered their father's nakedness; and that Canaan with all his posterity was cursed, merely because his father told this to his brothers. [18] As with the Jewish and Israelitish nation the interiors were filthy, because of their being in the loves of self and of the world more than other nations; and because the genitals together with the loins signify conjugial love, and this love is the fundamental love of all celestial and spiritual loves, and thus comprehends them; therefore a warning was given lest the nakedness of these parts with Aaron and his sons should in any manner appear while they were in holy worship, which is the reason why it is said that they should "make them linen breeches to cover the flesh of their nakedness, from the loins even to the thighs;" and in another place, that they should "not go up by steps upon the altar, that their nakedness be not uncovered thereon" (Exod. 20:23). (That with the Jewish and Israelitish nation the interiors were filthy, and that these were closed while they were in worship, see the places cited in n. 9320e, 9380; that the genitals together with the loins signify conjugial love, n. 3021, 4280, 4462, 4575, 5050-5062; and that conjugial love is the fundamental love of all celestial and spiritual loves, and consequently that these loves also are meant by conjugial love, n. 686, 2734, 3021, 4280, 5054.) From all this it is now evident what "nakedness" signifies-especially the nakedness of the parts assigned to generation-when the interiors are filthy. [19] But when the interiors are chaste, then "nakedness" signifies innocence, because it signifies conjugial love, for the reason that in its essence love truly conjugial is innocence. (That love truly conjugial belongs to innocence, see n. 2736; consequently that in this sense "nakedness" denotes innocence, n. 165, 8375; wherefore also the angels of the inmost heaven, who are called celestial angels, appear naked, n. 165, 2306, 2736.) As the Most Ancient Church, which is described in the first chapters of Genesis, and is meant in the internal sense by the "Man," or "Adam," and by his "wife," was a celestial church, therefore it was said of them, that "they were both naked, and were not ashamed" (Gen. 2:25). But when that church had fallen, which was caused by their eating of the tree of knowledge, by which was signified reasoning from memory-knowledges about Divine things, then it is said that "they knew that they were naked," and that "they sewed fig leaves together and made themselves girdles," thus that they covered their nakednesses; and that the man also said, when Jehovah called unto him, that he "was afraid because he was naked;" and that "Jehovah then made for them tunics of skin, and clothed them" (Gen. 3:6-11, 21). [20] By "the fig leaves of which they made themselves girdles," and also by "the tunics of skin," are meant the truths and goods of the external man. The reason why their state after the fall is thus described, is that from being internal men they became external; their internal is signified by "the paradise," for "the paradise" denotes the intelligence and wisdom of the internal man, and its being closed up is signified by their being cast out of the paradise. (That "a leaf" denotes natural truth, which is memory-knowledge, see n. 885; that a "fig-tree" denotes natural good, that is, the good of the external man, n. 217, 4231, 5113; and that a "tunic of skin" also denotes the truth and good of the external man, n. 294-296; that "skin" denotes what is external, n. 3540.)

From the loins even unto the thighs they shall be. That this signifies the extension of the exterior things of conjugial love, which are signified by "the linen breeches," is evident from the signification of "the loins," and "the thighs," as being the things that belong to conjugial love; "the loins," those which belong to its interiors; and "the thighs," those which belong to its exteriors; thus its extension from interiors to exteriors. That "the loins" signify the interior things of this love, is because they are above; and that "the thighs" signify its exterior things, is because they are below; for the things with man which are above signify interior things, and those which are below signify exterior things. From this it is that in the Word interior things are meant by higher, and exterior by lower things (see n. 3084, 4599, 5146, 8325). With man the higher things correspond to celestial and spiritual things, which are interior; and the lower things correspond to natural things, which are exterior. It is from this that "the feet" signify natural things (n. 2162, 3147, 3986, 4382, 4938-4952). And as by the thighs is meant the lower part of the loins, which looks toward the feet, therefore the exterior or lower things of conjugial love are signified by the thighs (n. 4277, 4280); but that in general "the loins" signify conjugial love, see n. 3021, 3294, 4575, 5050-5062. That "the loins" have this signification is from correspondence. (Concerning the correspondence of all things of man with heaven, see what has been abundantly shown in the places already cited, n. 9276, 9280.) [2] It is said "the extension of conjugial love from interior things to exterior;" for in the heavens there is an extension of all things of love and of all things of faith, or what is the same, of all things of good and of all things of truth, for there all are conjoined according to affinities in respect to the truths of faith and the goods of love. There is such an extension in each heaven. This extension reaches also into the heavens which are beneath, because all the heavens make a one; nay, they extend even to man, so that he likewise may make a one with the heavens. This extension is what is meant by "the extension from higher or interior to lower or exterior things." Higher or interior things are called celestial and spiritual, while lower or exterior things are called natural or worldly. [3] As to what specifically concerns conjugial love, the extension of which is here described, this love is the fundamental of all loves; for it descends from the marriage of good and truth in the heavens; and as the marriage of good and truth is in the heavens, and makes the heavens, therefore love truly conjugial is heaven itself with man. But the marriage of good and truth in the heavens descends from the conjunction of the Lord with the heavens; for that which proceeds from the Lord and flows into the heavens is the good of love; and that which is received there by the angels is the truth thence derived, thus is the truth which is from good, or in which is good. For this reason the Lord is called in the Word the "Bridegroom" and "Husband;" and heaven with the church is called the "bride" and "wife." [4] From all this it can be seen how holy marriages are in heaven, and how profane adulteries are there. For in themselves marriages are so holy that there is nothing more holy, and this also for the reason that they are the seminaries of the human race, and the human race is the seminary of the heavens, for thither come the men who in the world have lived an angelic life. And on the other hand adulteries are so profane that there is nothing more profane, because they are destructive of heaven and the church with man. (That this is so, see what has been said and shown above concerning marriages and adulteries, n. 2727-2759.) [5] From all this it can be seen further why by "nakedness" are signified the filthy and infernal things spoken of in the preceding paragraph; and why it was so strictly enjoined that Aaron and his sons, while ministering, should be clothed with breeches, and that otherwise they would die; for it is said, "Thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall be; and they shall be upon Aaron, and upon his sons, when they go into the Tent of meeting, or when they come near unto the altar to minister in what is holy; lest they bear iniquity, and die; it is a statute of an age to him and to his seed after him." [6] Therefore be it known that by conjugial love is meant all celestial and spiritual love, for the reason, as shown above, that love truly conjugial is the fundamental of all loves. Therefore those who are in this love are also in all other loves of heaven and of the church, for as before said, it descends from the marriage of good and truth in the heavens, which marriage makes heaven. From this also it is that in the Word heaven is compared to a "marriage," and is likewise called a "marriage." From this also it is evident why a warning was given that the nakednesses of Aaron and of his sons should not appear while they were ministering; for their "nakednesses" signified all loves contrary to heavenly loves, which in general, when they are ends, are called the loves of self and of the world, and are filthy and infernal loves. That this is so the man of the present day is not aware, for the reason that he is in these loves, and perceives no other delight than that which is from them. Consequently when spiritual love and celestial love are mentioned, he is perplexed, and does not know what they are, consequently what heaven is; and perhaps he will be amazed when he hears and thinks that in spiritual and celestial love, separate from the love of self and of the world, there is eternal happiness which is unutterable.

And they shall be upon Aaron and upon his sons. That this signifies protection from the hells, is evident from the signification of "the breeches," of which it is said that "they shall be upon Aaron and his sons," as being the external things of conjugial love (see n. 9959); and from the signification of "the nakednesses" which the breeches were to cover, as being the interior things of this love, which were filthy and infernal (of which also above, n. 9960); and because "nakednesses" have this signification, therefore the breeches which were to be upon Aaron and upon his sons, were for protection from the hells. The case herein is as follows. In respect to their interiors, the Jewish and Israelitish nation was in the loves of self and of the world, thus in infernal loves, above all other nations; but in respect to their exteriors they could be in holiness also above all other nations; wherefore when they were in holiness, their interiors were closed; for in this way holy external things could be communicated through them with the heavens, and from this there could be conjunction. It would have been altogether different if the internals with them, which as above said were filthy and infernal, had not been closed. It is from this that with that nation there was no church, but only the representative of a church; for a church which is a church is in the internal things of faith and of love; but not in external things separate from these. The external things with them were all representative. [2] As then by "breeches" are signified the external things of conjugial love, and in general the external things of all heavenly loves; and as external things were what covered the internal things, and as with that nation the internal things were filthy and infernal, therefore by "the breeches being upon Aaron and upon his sons" is signified protection from the hells; for so long as they were in a holy external, and their internals were covered or closed, so long also they were removed from the hells, and were thereby under protection. (That the internals with the Jewish and Israelitish nation were filthy and infernal, and that on this account there was no church with them, but only the representative of a church, may be seen at the places cited in n. 9320, 9380; that while they were in worship, they were only in a holy external, n. 3479, 4293, 4311, 6304, 8588, 9373, 9380; and that their interiors were then closed, n. 8788, 8806.)

When they go in into the Tent of meeting. That this signifies in the representative worship of all things of heaven and of the church, is evident from the signification of "going in into the Tent of meeting," as being the representative worship of all things of heaven and of the church; for by "the Tent" was represented heaven where the Lord is (see n. 9457, 9481, 9485, 9784); thus by "going into it," when said of Aaron and his sons, is signified the worship of the Lord. Moreover, at that time all worship was performed in the Tent and at the altar; for in the Tent were set in order the breads of faces, the lamps were lighted, incense was burned, and sacrifices were offered at the altar. In these things the representative worship chiefly consisted. Representative worship is external worship that represents the internal things which belong to love from the Lord to the Lord, thus which are all things of heaven and of the church; for in heaven and in the church all things bear relation to the good that is of love, and to the truth that is of faith, from the Lord to the Lord.

Or when they come near unto the altar to minister in what is holy. That this signifies in the representative worship of the Lord Himself, is evident from the fact that the altar was the chief representative of the Lord in respect to the Divine good (see n. 9714); thus "coming near unto the altar, and ministering there in what is holy" denotes the worship of the Lord Himself. The representative worship of the Lord consisted chiefly in burnt-offerings and sacrifices offered upon the altar (n. 922, 923, 2180, 6905, 8680, 8936); the representative worship of the Lord in respect to Divine good was at the altar, and the representative worship of Him in respect to Divine truth was in the Tent of meeting. Therefore it is said that by "going in into the Tent of meeting" is signified the representative worship of all things of heaven and of the church (n. 9963); and by "coming near unto the altar" is signified the representative worship of the Lord Himself; for heaven and the church are receptacles of the Divine truth that proceeds from the Lord. The Divine truth that proceeds from the Lord is the truth that proceeds from the good of His love, and it is implanted where this good also is received, consequently where the Lord is received, from whom is this good.

Lest they bear iniquity, and die. That this signifies the annihilation of the whole of worship, is evident from the signification of "bearing iniquity," when said of the priesthood of Aaron and his sons, as being the removal of falsities and evils with those who are in good from the Lord (of which above, n. 9937). But when they are said "to bear iniquity and die," it signifies the annihilation of all worship (n. 9928); for representative worship died, because nothing of it appeared any longer in the heavens. (How the case herein is can be seen from what was said and shown above, n. 9959-9961.) Moreover, that they died when they did not act in accordance with the statutes, is plain from Aaron's sons, Nadab and Abihu, who were consumed by fire from heaven when they burned incense, not from the fire of the altar, but from strange fire (Lev. 10:1, 2). The fire of the altar represented love Divine, thus love from the Lord, whereas the strange fire represented love from hell. The annihilation of worship was signified by the burning of incense from this latter fire, which resulted in their death. (That "fires" signify loves, see n. 5215, 6832, 7324, 7575, 7852.) [2] It is said in many passages in the Word that "they would bear iniquity" when they did not act according to the statutes, and by this was signified damnation, because their sins were not removed; not that they were damned on this account, but that they thereby annihilated the representative worship, and thus represented the damned who remain in their sins. For no one is damned on account of the omission of external rites; but on account of evils of the heart, thus on account of the omission of them from evil of heart. This is signified by "bearing iniquity" in the following passages. In Moses: If a soul shall sin, and shall do any of the things commanded by Jehovah not be done; though he knew it not, yet shall he be guilty, and shall hear his iniquity (Lev. 5:17). "To bear iniquity" here does not mean, but only signifies, the retention of evils and thus damnation, because he did not do it from evil of heart; for it is said, "though he knew it not." [3] Again: If eating any of the flesh of the sacrifice of his peace-offerings be eaten on the third day, he that offereth it shall not be reconciled; it is an abomination, and the soul which eateth of it shall bear his iniquity, and shall be cut off from his peoples (Lev. 7:18, 20; 19:7, 8); by "bearing iniquity" here also is signified to remain in his sins, and thus to be in damnation; not because he ate of his sacrifice on the third day; but because by "eating it on the third day" was represented that which is abominable, which is amenable to damnation. Thus by "bearing iniquity" and by "being cut off from his people," was represented the damnation of those who do the abomination which is signified by that deed. Nevertheless the damnation was not on account of the eating, for it is the interior evils which were represented that condemn, and not the outward things without them. [4] Again: Every soul that eateth a carcass, and that which is torn, and laveth not his garments, nor washeth his flesh, shall bear his iniquity (Lev. 17:15, 16); as "to eat a carcass and that which is torn" represented the appropriation of evil and falsity, therefore he is said to "bear iniquity," also representatively. Again: If a man who is clean shall omit to keep the passover, this soul shall be cut off from his peoples, because he offered not the oblation of Jehovah in its appointed time, he shall bear his sin (Num. 9:13); the passover represented liberation from damnation by the Lord (see n. 7093, 7867, 7995, 9286-9292); and the paschal supper represented conjunction with the Lord through the good of love (n. 7836, 7997, 8001); and because these things were represented, it was ordained that anyone who did not keep the passover should be cut off from his people, and that he should bear his sin. Yet this was not so very bad a deed; but only represented those who at heart deny the Lord, and the consequent liberation from sins; and thus it represented those who do not wish to be conjoined with Him by love; thus it represented their damnation. [5] Again: The sons of Israel shall not come nigh the Tent of meeting, to bear iniquity in dying. The Levites shall do the work of the Tent of meeting, and they shall bear iniquity (Num. 18:22, 23); the reason why the people "bore iniquity in dying" if they came nigh the Tent of meeting to do the work there, was that they thus annihilated the representative worship enjoined on the ministry of the priests; the ministry of the priests, or the priesthood, represented the whole work of the Lord's salvation (n. 9809). Therefore it is said that "the Levites," who also were priests, should "bear their iniquity," by which was signified expiation, that is, the removal from evils and falsities with those who are in good from the Lord alone (n. 9937). By "bearing iniquity" is signified real damnation when it is said of those who do evils from an evil heart, as is said of those described in Leviticus 20:17, 19, 20; 24:15, 16; Ezekiel 18:20; 23:49; and elsewhere.

It is a statute of an age to him and to his seed after him. That this signifies the laws of order in the representative church, is evident from the signification of "a statute of an age," as being a law of Divine order in the heavens and in the church (see n. 7884, 7995, 8357). It is said "in the representative church," because the external things of worship which represented internal things were called "statutes" (n. 8972), thus those things which were representatives of the church; and because the internal things which were represented were Divine, thus eternal, therefore it is said, "a statute of an age;" for by "an age" is signified what is eternal.

CONCERNING THE SECOND EARTH SEEN IN THE STARRY HEAVEN. I was afterward led by the Lord to an earth in the universe which was at a greater distance from our earth than that first one which was treated of at the end of some of the former chapters. That it was further distant was given me to know from the fact that I was two days being led thither as to my spirit. This earth was to the left; but the former was to the right. Remoteness in the other life does not arise from distance of place; but from difference of state, which nevertheless appears there like distance of place (according to what was said above, n. 9440). Wherefore from the time it took to get there, which as already said was two days, I was able to infer that the state of the interiors with those people - which is the state of the affections and the consequent thoughts - differed from the state of the interiors with the spirits from our earth in the same proportion. As I was conveyed thither in respect to the spirit by means of changes of state of the interiors, it was given me to note the successive changes themselves, before I arrived there. This took place while I was awake.

When I arrived there, the earth itself was not seen, but only the spirits from that earth; for as has already been observed several times, the spirits of every earth appear around their own earth, for the reason that they are of a diverse genius in consequence of a diverse state of life; and in the other life diversity of state disjoins, and likeness of state conjoins; and especially for the reason that they may be with the inhabitants of their own earth, who are of a similar genius. For a man cannot live apart from spirits, and spirits of a like nature are adjoined to everyone (see n. 5846-5866, 5976-5993). These spirits appeared at a considerable height above the head, and from thence they looked at me as I was coming. [2] Be it known that those who are on high can look at those who are below; and the greater their height, the farther their view extends; and that they can not only look at them, but can also speak with them. From their position they observed that I was not from their earth, but from a greater distance elsewhere; wherefore they addressed to me a variety of questions, to which it was also given me to reply. Among other things I told them from what earth I was, and what was its nature. Afterward I told them about the earths in our solar system, and at the same time also about the spirits of the earth or planet Mercury, to whom it is given to wander about to many earths for the sake of acquiring knowledges about various things, with which they are delighted (n. 6808-6817, 6921-6932, 7069-7079). When they heard this, they said that they also had seen these spirits among them.

I was told by angels from our earth that the inhabitants and spirits of this "second" earth bear relation in the Grand Man to the keenness of the external sight; and that on this account they appear on high, and are also remarkably keen of sight.

Because they bear this relation in the Grand Man, which is heaven, and as they clearly see the things which are below, in conversing with them I compared them to eagles, which fly to a great height, and look around with a sharp and far-reaching vision. But at this they were indignant, supposing that I believed them to be like eagles in respect to rapacity, and thus that they were evil. But I replied that I did not liken them to eagles in respect to rapacity, but in respect to their keenness of sight; adding that they who are like eagles in respect to rapacity are evil, but that they who are like them only in keenness of sight are good.

Being questioned about the God whom they worship, they answered that they worship a visible and an invisible God; a visible God under a human form, and an invisible God not under any form. And it was found from their speech, and also from the ideas of their thought when communicated to me, that their visible God is our Lord Himself, and they also called Him "the Lord." To all this it was given me to reply that on our earth also a visible and an invisible God is worshiped, and that the invisible God is called "the Father;" and the visible God, "the Lord;" but that the two are One, as He Himself taught us, saying, that "no one hath ever seen the shape of the Father," but that "the Father and He are One," that "whosoever seeth Him, seeth the Father," that "the Father is in Him, and He in the Father;" consequently that both are this Divine in one person. (That these are the words of the Lord Himself, see John 5:37; 10:30; 14:7, 9-11.)

Afterward I saw spirits from the same earth in a place beneath the former, and I spoke with these also. But these were idolaters, for they worshiped an idol of stone like a man, but not beautiful. Be it known that at first all who come into the other life have a worship like their worship in the world, but that they are gradually removed from it. The reason of this is that all worship remains implanted in the interior life of the man, from which it cannot be removed and rooted out except gradually. Upon seeing this, it was given me to tell them that they ought not to worship what is dead, but what is alive. To this they answered that they know that God is alive, and is not a stone; but they think of the living God when they look upon a stone that is like a man, and that otherwise the ideas of their thought could not be fixed and determined to the invisible God. It was then given me to tell them that the ideas of thought can be fixed and determined to the invisible God, by fixing and determining them to the Lord, who is the visible God; and that in this way a man can be conjoined with the invisible God in thought and affection, and consequently in faith and love, when he is conjoined with the Lord; but not otherwise.

A continuation concerning this Second Earth in the starry heaven will be found at the end of the following chapter.

CHAPTER THE TWENTY-NINTH. THE DOCTRINE OF CHARITY AND FAITH 9974-1 9974. Those who believe that they merit heaven by the goods which they do, do goods from themselves, and not from the Lord.

None of the goods which men do from themselves are good, because they are done for the sake of self, being done for the sake of reward; thus from these works they have regard in the first place to themselves; but the goods which men do from the Lord are all good, because they are done for the sake of the Lord and for the sake of the neighbor; thus in these goods they have regard in the first place to the Lord and the neighbor.

Therefore those who place merit in works love themselves, and those who love themselves despise the neighbor, and even are angry with God Himself if they do not receive the hoped-for reward, for they do the works for the sake of the reward.

From this it is evident that their works are not from heavenly love, thus not from true faith; for the faith which regards good from self, and not from God, is not true faith. Such cannot receive heaven into themselves, for heaven with man is from heavenly love and true faith.

Those who place merit in works cannot fight against the evils which are from the hells, for no one can do this from himself; but the Lord fights and conquers for those who do not place merit in works.

The Lord alone had merit, because He alone, from Himself, has conquered and subdued the hells. Hence the Lord alone is merit and righteousness.

Moreover, from himself man is nothing but evil; thus to do good from self is to do it from evil.

That good must not be done for the sake of a reward, the Lord Himself teaches in Luke: If ye love those who love you, what thanks have ye? If ye do well to those who do well to you, what thanks have ye? For sinners do the same. Rather love your enemies, and do well, and lend, hoping for nothing; then shall your reward be great, and ye shall be sons of the Most High (Luke 6:32-35). That a man cannot from himself do good that is good; but only from the Lord, the Lord also teaches in John: A man can receive nothing unless it be given him from heaven (John 3:27). Jesus said, I am the vine, ye are the branches; he that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:5).

To believe that they will be rewarded if they do what is good, is not hurtful to those who are in innocence, as is the case with little children and with the simple; but to confirm themselves therein when they are grown up is hurtful; for a man is initiated into good by looking for a reward, and he is deterred from evil by looking for a punishment. But insofar as he comes into the good of love and of faith, he is removed from having regard to merit in the goods which he does.

To do good that is good must be from the love of good, thus for the sake of good. They who are in this love abhor merit, for they love to do, and perceive satisfaction from it; and on the other hand, they are saddened if it is believed that it is done for the sake of something of self. The case herein is almost as it is with those who do what is good to friends for the sake of friendship, to a brother for the sake of brotherhood, to wife and children for their own sake, to their country for their country's sake; thus from friendship and from love. They who think well also say and insist that they do not do well for the sake of themselves; but for the sake of those to whom they do it.

The delight itself which is in the love of doing what is good without any end of recompense, is the reward which remains to eternity; for every affection of love remains inscribed on the life. Into this there is insinuated by the Lord heaven and eternal happiness. EXODUS 29 1. And this is the word that thou shalt do to them, to sanctify them, to minister to Me in the priest's office. Take one bullock, a son of the herd, and two rams without blemish; 2. And bread of unleavened things, and cakes of unleavened things mixed with oil, and wafers of unleavened things anointed with oil; of fine flour of wheat shalt thou make them. 3. And thou shalt put them upon one basket, and bring them near in the basket, and the bullock and the two rams. 4. And Aaron and his sons thou shalt bring near unto the door of the Tent of meeting, and shalt wash them with waters. 5. And thou shalt take the garments, and shalt clothe Aaron with the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the girdle of the ephod. 6. And thou shalt set the miter upon his head, and put the crown of holiness upon the miter. 7. And thou shalt take the oil of anointing, and pour it upon his head, and anoint him. 8. And thou shalt bring near his sons, and clothe them with tunics. 9. And thou shalt gird them with a belt, Aaron and his sons, and shalt bind the tiaras on them, and the priesthood shall be to them for a statute of an age; and thou shalt fill the hand of Aaron and the hand of his sons. 10. And thou shalt bring near the bullock before the Tent of meeting; and Aaron and his sons shall lay their hands upon the head of the bullock. 11. And thou shalt slay the bullock before Jehovah, at the door of the Tent of meeting. 12. And thou shalt take of the blood of the bullock, and shalt put it upon the horns of the altar with thy finger; and all the blood thou shalt pour out at the base of the altar. 13. And thou shalt take all the fat that covereth the intestines, and the caul upon the liver, and the two kidneys, and the fat that is upon them, and shalt burn them on the altar. 14. And the flesh of the bullock, and its skin, and its dung, shalt thou burn with fire without the camp; this is sin. 15. And thou shalt take one ram; and Aaron and his sons shall lay their hands upon the head of the ram. 16. And thou shalt slay the ram, and thou shalt take its blood, and sprinkle it upon the altar round about. 17. And thou shalt cut the ram into its pieces, and shalt wash its intestines, and its legs, and put them upon its pieces, and upon its head. 18. And thou shalt burn with the whole ram upon the altar; this is a burnt-offering unto Jehovah; an odor of rest; an offering made by fire unto Jehovah is this. 19. And thou shalt take the second ram; and Aaron and his sons shall lay their hands upon the head of the ram. 20. And thou shalt slay the ram, and shalt take of its blood, and shalt put it upon the lap of the ear of Aaron, and upon the lap of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and thou shalt sprinkle the blood upon the altar round about. 21. And thou shalt take of the blood that is upon the altar, and of the oil of anointing, and shalt sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he shall be holy, and his garments, and his sons, and the garments of his sons with him. 22. And thou shalt take of the ram the fat, and the tail, and the fat that covereth the intestines, and the caul of the liver, and the two kidneys, and the fat that is upon them, and the right hind quarter; because a ram of fillings is he; 23. And one loaf of bread, and one cake of bread with oil, and one wafer, out of the basket of unleavened things that is before Jehovah; 24. And thou shalt put the whole upon the palms of Aaron, and upon the palms of his sons; and shalt wave them a wave offering before Jehovah. 25. And thou shalt take them from their hand, and shalt burn them on the altar upon the burnt-offering, for an odor of rest before Jehovah; an offering by fire is this to Jehovah. 26. And thou shalt take the breast from the ram of fillings, which is for Aaron, and shalt wave it a wave-offering before Jehovah; and it shall be to thee for a portion. 27. And thou shalt sanctify the breast of the waving, and the hind quarter of the uplifting, which is waved, and which is uplifted from the ram of fillings, of that which is for Aaron, and of that which is for his sons; 28. And it shall be to Aaron and his sons for a statute of an age from among the sons of Israel; for it is an uplifting; and it shall be an uplifting from among the sons of Israel of their peace sacrifices, their uplifting to Jehovah. 29. And the garments of holiness which are for Aaron shall be for his sons after him, to be anointed in them, and to fill in them their hand. 30. Seven days shall the priest after him of his sons put them on, who shall enter into the Tent of meeting to minister in the holy. 31. And thou shalt take the ram of fillings, and boil its flesh in a holy place. 32. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the door of the Tent of meeting. 33. And they shall eat those things wherein expiation was made, to fill their hand, to sanctify them; and a stranger shall not eat, because they are holy. 34. And if there be anything left of the flesh of fillings, and of the bread, unto the morning, thou shalt burn what is left with fire; it shall not be eaten, because it is holy. 35. And thus shalt thou do to Aaron and to his sons, according to all that I have commanded thee; seven days shalt thou fill their hand. 36. And a bullock of sin thou shalt offer daily upon the propitiations; and thou shalt cleanse it from sin upon the altar in making thy propitiation upon it; and thou shalt anoint it, to sanctify it. 37. Seven days thou shalt make propitiation upon the altar, and shalt sanctify it, and the altar shall be a holy of holies; everyone that toucheth the altar shall be sanctified. 38. And this is what thou shalt offer upon the altar: two lambs, sons of a year, day by day, continually. 39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer between the evenings; 40. And a tenth of fine flour mingled with beaten oil, a fourth of a hin, and a drink-offering of the fourth of a hin of wine for the first lamb. 41. And the second lamb thou shalt offer between the evenings; according to the meat-offering of the morning, and according to the drink-offering thereof, thou shalt do thereto, for an odor of rest, a fire-offering to Jehovah: 42. A continual burnt-offering to your generations at the door of the Tent of meeting before Jehovah; where I will meet with you, to speak unto thee there. 43. And there I will meet with the sons of Israel, and it shall be sanctified in My glory. 44. And I will sanctify the Tent of meeting, and the altar; and Aaron and his sons will I sanctify to minister to Me in the priest's office. 45. And I will dwell in the midst of the sons of Israel, and will be to them for God. 46. And they shall know that I am Jehovah their God, who have brought them out from the land of Egypt, that I may dwell in the midst of them; I am Jehovah their God.

THE CONTENTS. In the internal sense in this chapter the subject treated of is the glorification of the Lord in respect to the Human, which is signified by the inauguration of Aaron and his sons into the priesthood.

THE INTERNAL SENSE. Verses 1-3. And this is the word that thou shalt do to them to sanctify them, to minister to Me in the priest's office. Take one bullock, a son of the herd, and two rams without blemish; and bread of unleavened things, and cakes of unleavened things mixed with oil, and wafers of unleavened things anointed with oil; of fine flour of wheat shalt thou make them. And thou shalt put them upon one basket, and bring them near in the basket; and the bullock and the two rams. "And this is the word that thou shalt do to them," signifies a law of order; "to sanctify them," signifies a representation of the Lord in respect to the Divine Human; "to minister to Me in the priest's office," signifies to represent all the work of salvation by Him; "take one bullock a son of the herd," signifies the purification of the natural or external man; "and two rams without blemish," signifies the purification of the spiritual or internal man; "and bread of unleavened things," signifies the purification of the celestial in the inmost of man; "and cakes of unleavened things mixed with oil," signifies the purification of the middle celestial; "and wafers of unleavened things anointed with oil," signifies the celestial in the external man; "of fine flour of wheat shalt thou make them," signifies the truth which is from Divine good; "and thou shalt put them upon one basket," signifies the sensuous in which they are; "and bring them near in the basket," signifies thus the presence of all; "and the bullock and the two rams," signifies the natural or external of man, and his spiritual or internal, which are to be purified.

And this is the word that thou shalt do to them. That this signifies a law of order, is evident from the signification of a "word," as being Divine truth, and hence a law of order (of which below). In the general sense a "word" signifies an utterance of the mouth, or a speech; and as a speech is a thought of the mind uttered by means of words, therefore a "word" signifies the thing that is being thought; and from this, in the original tongue, everything that really exists, and is anything, is called a "word." But in an eminent sense the "Word" is Divine truth, for the reason that everything which really exists, and which is anything, is from Divine truth. Therefore it is said in David: By the word of Jehovah were the heavens made, and all the army of them by the breath of His mouth (Ps. 33:6); where "the word of Jehovah" denotes the Divine truth that proceeds from the Lord; "the breath of the mouth of Jehovah" denotes the life thence derived; "the heavens made by it, and all the army of them," denote the angels insofar as they are receptions of Divine truth. That "the heavens" denote the angels is because these constitute heaven; and as the angels are receptions of Divine truth, therefore by "angels" in the abstract sense are signified Divine truths which are from the Lord (see n. 8192); and that in the same sense "the army of the heavens" denotes Divine truths (see n. 3448, 7236, 7988). [2] From this it can be seen what is signified by "the Word" in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt in us, and we saw His glory (John 1:1, 3, 14). That the Lord is here meant by "the Word" is plain, for it is said that "the Word was made flesh." The Lord is "the Word," because when He was in the world, the Lord was Divine truth itself; and when He departed out of the world, the Divine truth proceeded from Him (see the places cited in n. 9199, 9315). [3] That in the supreme sense "the Word" denotes the Lord as to Divine truth, or what is the same, that "the Word" denotes the Divine truth proceeding from the Lord, is evident from many passages, as in the following: They cried unto Jehovah, and He sent His Word, and healed them (Ps. 107:19, 20). Ye have not the Word of the Father abiding in you, because whom He hath sent, Him ye believe not, and ye will not come to Me, that ye may have life (John 5:38, 40). I have given them Thy word, therefore the world hateth them, sanctify them in Thy truth; Thy word is truth (John 17:14, 17). He that sat on the white horse was clothed in a garment dipped in blood, and His name is called the Word of God. And He had upon His garment and upon His thigh a name written, King of kings, and Lord of lords (Rev. 19:13, 16). From these and other passages it is evident that the Divine truth proceeding from the Lord is "the Word," and in the supreme sense the Lord as to Divine truth, for it is said that "the name of Him who sat on the white horse is the Word of God," and that "He is King of kings and Lord of lords;" and as "the Word" denotes Divine truth, it is said that "He was clothed in a garment dipped in blood," for by "garment" is signified truth (n. 9952), and by "blood" truth from good. (See this more fully explained in n. 2760-2762.) [4] Hence all truth which is from the Divine is called the "word," as in Joel: Jehovah uttered His voice before His army; for His camp is very great, for countless is he that doeth His word (Joel 2:11); where the "voice which Jehovah utters" denotes truth from the Divine (n. 9926); the "camp of Jehovah" denotes heaven (see n. 4236, 8193, 8196). From this it is evident that "countless is he that doeth His word" denotes one who does truth Divine. In Matthew: When anyone heareth the word of the kingdom, and heedeth it not, the evil one cometh and snatcheth away that which was sown in his heart. He that was sown upon stony places, is he that heareth the word and straightway with joy receiveth it; yet hath he not root. He that was sown among thorns, is he that heareth the word, but the care of the age and the deceitfulness of riches choke the word. He that was sown in good ground, is he that heareth the word and payeth attention, and from this bringeth forth fruit (Matt. 13:19-23). That "the word" here denotes truth Divine is evident without explication. It is said "the word of the kingdom," because it is the truth of heaven and the church, for "the kingdom" denotes heaven and the church. [5] From this it can be seen that "words" denote Divine truths which are from the Lord; as in John: The words that I speak unto you, are spirit and are life (John 6:63). Therefore also the commandments of the Decalogue are called the "ten words" (Exod. 34:28). That "the word" denotes a law of order, is because the Divine truth that proceeds from the Lord makes order in the heavens, insomuch that it is order there. Hence the laws of heavenly order are Divine truths (n 1728, 1919, 2258, 2447, 4839, 5703, 7995, 8513, 8700, 8988). The law of order which is signified by "word" in this chapter is the way in which the Lord glorified His Human, that is, made it Divine, for this is the subject here treated of in the internal sense; and from this in the relative sense the regeneration of man is treated of, for the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3245, 3246, 3296, 4402, 5688). That this is the law of order in especial, is because the Lord as to the Divine Human is Order in the heavens, and because everyone who is being regenerated is brought into this order; wherefore they who are in this order are in the Lord.

To sanctify them. That this signifies to represent the Lord in respect to the Divine Human, is evident from the signification of "to sanctify," as being to represent the Lord as to the Divine Human (see n. 9956). That this is "to sanctify" is because the Lord alone is holy, and because all that is holy proceeds from Him, and all sanctification represents Him (n. 9479, 9680, 9820).

To minister to Me in the priest's office. That this signifies all the work of salvation by Him, is evident from the signification of "the priest's office," as being a representative of the Lord as to the work of salvation (see n. 9899).

Take one bullock, a son of the herd. That this signifies the purification of the natural or external man, is evident from the signification of a "bullock," as being the good of innocence and of charity in the natural or external man (see n. 9391). And because it is said "a son of the herd," there is signified also the truth of this good, for a "son" denotes truth, and a "herd," the natural. (That a "son" denotes truth, see n. 489, 491, 533, 2623, 3373, 9807; and that a "herd" denotes the natural, n. 2566, 5913, 8937.) That by a "bullock, a son of the herd" is here signified the purification of the natural or external man, is because it was sacrificed, and by sacrifices was signified purification from evils and falsities, or expiation, here purification from the evils and falsities which are in the natural or external man. But purification in the spiritual or internal man is signified by the "burnt-offering of the ram." [2] In order to know what the burnt-offerings and sacrifices severally represented, it must be known that there is in man an external and also an internal, and that in each of these there is what relates to truth and what relates to good; and therefore when a man is to be regenerated, he must be regenerated as to the external and as to the internal, and in both as to truth and as to good. But before a man can be regenerated, he must be purified from evils and falsities, for these stand in the way. The purifications of the external man were represented by burnt-offerings and sacrifices of oxen, bullocks, and he-goats; and the purifications of the internal man by burnt-offerings and sacrifices of rams, kids, and she-goats; but the purification of the internal itself, which is the inmost, by burnt-offerings and sacrifices of lambs; and therefore what particular purification or expiation was represented can be seen from the animals themselves that were sacrificed. [3] It is said what purification or expiation was "represented," because the burnt-offerings and sacrifices did not purify or expiate man, but only represented purification or expiation; for who is not able to know that such things do not take away anything of the evil and falsity with a man? (See the passages cited from the Word in n. 2180.) That they did not take away, but only represented, was because with the Israelitish and Jewish nation there was instituted the representative of a church, through which conjunction was effected with the heavens, and through the heavens with the Lord (on which subject see what was shown in the places cited above, n. 9320 end, 9380). But what was specifically represented by the burnt-offerings and sacrifices of bullocks, rams, and lambs, will be seen later in this chapter, for these are there treated of.

And two rams without blemish. That this signifies the purification of the spiritual or internal man, is evident from the signification of a "ram," as being the internal of man, thus his spiritual (see n. 2830); for the internal with man is called "spiritual;" and the external "natural." Purification is signified because the burnt-offerings were of rams, and by burnt-offerings and sacrifices in general were represented purifications from evils and falsities, or expiations; and by burnt-offerings and sacrifices of rams, the purifications or expiations of the internal or spiritual man (of which below in this chapter where these are treated of).

And bread of unleavened things. That this signifies the purification of the celestial in the inmost of man, is evident from the signification of "bread," as being what is celestial (see n. 2165, 2177, 3478, 9545); and from the signification of "unleavened," as being what has been purified (of which below). That it denotes the inmost of man, is because the celestial is the good of love, and the good of love is inmost. There are three things with man which follow on in successive order. These three are called "the celestial," "the spiritual," and "the natural." The celestial is the good of love to the Lord; the spiritual is the good of charity toward the neighbor; and the natural thence derived is the good of faith, which, being from the spiritual, is called "the spiritual natural." For the case with man is similar to what it is in the heavens. In the inmost heaven, which is also called the third, is the celestial; in the second or middle heaven is the spiritual; and in the first or ultimate heaven is the natural thence derived, or the spiritual natural. That the case with man is similar to what it is in the heavens, is because a man who is in good is a heaven in the least form (see the places cited in n. 9279). Concerning the threefold division of heaven or of the heavenly kingdom, more will be told below when treating of the cakes and wafers of fine flour of wheat. [2] That "unleavened" signifies purified, is because "fermented" signifies falsity from evil (n. 2342, 7906); hence "unleavened" or "unfermented" signifies pure, or without this falsity. That "fermented" signifies falsity from evil, is because this falsity defiles good, and also truth, and also because it excites fighting; for on the approach of this falsity to good a burning heat is excited, and on its approach to truth, collision. For this reason a meat-offering of unleavened bread was employed in the burnt-offerings and in the sacrifices. Therefore it was ordered that "no meat-offering which they should bring to Jehovah should be made leavened" (Lev. 2:11); that they "should not sacrifice the blood of the sacrifice upon what was leavened" (Exod. 23:18); and that on the feast of the passover, they "should eat nothing leavened," and that he who did eat "should be cut off from Israel" (Exod. 12:15, 18-20). That he was to be cut off from Israel who ate what was leavened on the feast of the passover, was because the feast of the passover signified liberation from damnation, and specifically liberation from falsities from evil, with those who suffer themselves to be regenerated by the Lord (see n. 7093, 9286-9292); hence also this feast was called "the feast of unleavened things."

And cakes of unleavened things mixed with oil. That this signifies the purification of the middle celestial, is evident from the signification of "cakes," as being the middle celestial (of which in what follows); and from the signification of "oil," as being the good of love (see n. 886, 4582, 4638). From this it is evident that by "cakes mixed with oil" is signified the celestial which is from the inmost, for "oil" denotes the good of love, which is inmost. The case herein is that the heavens have been distinguished into two kingdoms, one of which is called "spiritual," the other "celestial." To the spiritual kingdom in the heavens corresponds understanding with man, and to the celestial kingdom corresponds his will (n. 9835). In each kingdom there is an internal and an external, as also with man in his understanding and will; for understanding with man is internal and external, and will is internal and external. Internal understanding makes the spiritual life of the internal man, and external understanding makes the spiritual life of the external man; but internal will makes the celestial life of the internal man, and external will makes the celestial life of the external man. That there is an internal and an external with man, can be seen by everyone who reflects, especially from hypocrites, the deceitful, the cunning, and the malicious, in that interiorly they think contrary to the truths of faith, and also will contrary to the goods of celestial love; but exteriorly they think and will in agreement with them, and also speak and act accordingly, that they may so appear before the world. [2] Be it known further, that each kingdom in the heavens, namely the spiritual kingdom and the celestial kingdom, is in three divisions, being inmost, middle, and external (see n. 9873). The inmost of the celestial kingdom is the good of love to the Lord; the middle there is the good of mutual love, which is the good thence proceeding; and the external is the delight proceeding from this good. The two former are in the internal man with those who are in the Lord's celestial kingdom; but the third is in the external with the same. These three were represented by the bread of unleavened things, the cakes of unleavened things mixed with oil, and the wafers of unleavened things anointed with oil; and their purification is represented by the offering of these three upon the altar together with the burnt-offering or sacrifice. That such things are signified in order, can be seen merely from the fact that these three were commanded, and their preparation is also described, in the books of Moses, which would by no means have been done unless they had involved arcana of heaven and the church. Otherwise of what use would such things be? [3] But I know that at the present day scarcely anyone can apprehend these arcana, for the reason that at this day everything in the understanding and the will is worldly, and they who think about heaven, and desire it, have and are willing to have no other idea of it than a natural and earthly one; and where there is such an idea, and such a will, thus such a love, there the arcana of heaven have no place. Very different would it be if the mind were more delighted with heavenly things than with worldly ones, for a man apprehends what delights him; as when he is delighted with the arcana of the civil state in kingdoms, and with those of the moral state with man. By "the moral state" is meant that of the loves and affections, and of the derivative thoughts, the arcana of which a shrewd man easily perceives, because he delights to lead others by them, in order to secure honors, gain, or reputation for the sake of these. [4] That "cakes" signify the [middle] celestial in the internal man, is because they are in the second rank; for in the first rank is bread of unleavened things; in the second are cakes mixed with oil; and in the third are wafers anointed with oil. These three were called "meat-offerings," and were offered on the altar together with burnt-offerings and sacrifices. How they were to be prepared is described in Leviticus 2; and how they were to be offered is described in various passages, as by Aaron on the day of his anointing, in Leviticus 6:13-16. [5] By "cakes" in the Word is also meant the good of love in general; from which it is that the "breads of faces," or "of setting forth," are called "cakes" in Moses: Thou shalt take fine flour, and bake it into twelve cakes; of two tenth parts shall one cake be. And thou shalt set them on the table before Jehovah. And thou shalt put pure frankincense upon each row (Lev. 24:5-9); the "pure frankincense put upon the cakes" signified truth from celestial good, which is the ultimate or outermost of the celestial kingdom. [6] By "cakes" is also signified the good of love in general, in Jeremiah: The sons gather wood, and the fathers kindle a fire, and the women knead the dough, to make cakes to the queen of the heavens, and to pour out drink-offerings to other gods (Jer. 7:18; 44:19); "to make cakes to the queen of the heavens" denotes to worship the devil from the good of celestial love; and "to pour out drink-offerings to other gods" denotes to worship Satan from the truths of faith. For by "the queen of the heavens" are signified those who are in the hell of genii; and by "other gods," those who are in the hell of evil spirits (on which see n. 5977, 8593, 8622, 8625). They who are in the hell of genii are collectively called "the devil;" and they who are in the hell of evil spirits are called "Satan." [7] But the good of spiritual love is signified by "cakes" in Hosea: Ephraim hath become a cake not turned (Hos. 7:8); but "cake" is here expressed by another term in the original tongue, which signifies the good of spiritual love; a cake is "not turned" when the external man rules over the internal. When this is the case with man, the order is inverted; for then the external rules, and the internal serves. "Ephraim" denotes the intellectual of the church, which is enlightened and affected when the truths and goods of faith are received.

And wafers of unleavened things anointed with oil. That this signifies the celestial in the external man, is evident from the signification of "wafers," as being the celestial in the external man (of which below); from the signification of "unleavened," as being purified (see above, n. 9992); and from the signification of "oil," as being the good of love (n. 886, 4582, 4638). From this it is evident that by "wafers of unleavened things anointed with oil" is signified the celestial in the external man, which proceeds in order from the prior celestials. The wafers are said to be "anointed with oil," but the cakes "mixed with oil," for the reason that the wafers are in the third rank, and the cakes in the second (as said just above, n. 9993); and that which is in the second rank proceeds from the inmost immediately, and hence has in it the inmost celestial, which is signified by "oil;" and that which is in the third rank proceeds from the inmost mediately, namely, through that which is in the second rank, and hence has the inmost not so much in it as that which is in the second rank. Therefore as the cakes signify the celestial of the second rank, they are said to be "mixed" with oil; and as the wafers signify the celestial of the third rank, they are said to be "anointed" with oil. But this is difficult of apprehension unless it is known how the case is with the coming forth of things in successive order, which is like end, cause, and effect. The inmost is the end, the middle is the cause, and the ultimate is the effect. The end must be in the cause that it may be the cause of this end, and the cause must be in the effect that it may be the effect of this cause. The end does not appear in the effect as it does in the cause, because the effect is further from the end than is the cause. From this the mind may be enlightened as to how the case is with the inmost, the middle, and the external, in successive order.

Of fine flour of wheat shalt thou make them. That this signifies the truth that is from Divine good, and from which are these things, is evident from the signification of "fine flour," as being truth (of which below); and from the signification of "wheat," as being the good of love (see n. 3941), thus in the supreme sense Divine good; and from the signification of "making them," as being that these celestial goods, which are signified by "bread, cakes, and wafers, of unleavened things," are from this truth. The case herein is as follows. All the truths and goods that are in the heavens are from the Divine truth that proceeds from the Lord's Divine good. As received by the angels in the celestial kingdom this Divine truth is called "celestial good;" but in the spiritual kingdom, as received by the angels there, it is called "spiritual good." For howsoever the Divine truth that proceeds from the Lord's Divine good is called truth, it is nevertheless good. The reason why it is called truth, is that it appears in the heavens, before the external sight of the angels there, as light; for the light in the heavens is Divine truth. But the heat in this light, which is the good of love, makes it to be good. Similar is the case with man. When the truth of faith proceeds from the good of charity, which is the case when the man has been regenerated, it then appears as good, which from this is called "spiritual good;" for the being of truth is good, and truth is the form of good. [2] From this it can be seen why a man finds it so difficult to distinguish between thinking and willing; for when he wills anything, he says that he thinks it; and often when he thinks anything, that he wills it. And yet they are distinct, like truth and good; for the being of thought is will, and the form of will is thought; as the being of truth is good, and the form of good is truth, as just said. As a man finds such difficulty in distinguishing between these two, he therefore does not know what is the being of his life, and that it is good; and not truth except insofar as this comes forth from good. Good pertains to the will, and will is that which man loves; and therefore truth does not become the being of man's life until he loves it; and when a man loves it he does it. But truth pertains to the understanding, the office of which is to think, and when a man thinks it, he can speak about it. Moreover, it is possible to understand and think truth without willing and doing it; but when it is devoid of will, it is not appropriated to the man's life, because it has not in it the being of his life. Being ignorant of this, a man attributes everything of salvation to faith, and scarcely anything to charity; when yet faith has its being of life from charity, as truth has it from good. [3] Moreover, all the good with man is formed by means of truth; for good flows in by an internal way from the Lord, and truth enters by an external way; and they enter into a marriage in the internal man; but in one way with a spiritual man and angel, and in another way with a celestial man and angel. With a spiritual man and angel, the marriage is effected in the intellectual part; but in a celestial man and angel in the will part. The external way, by which truth enters, is through the hearing and sight into the understanding; but the internal way, by which good flows in from the Lord, is through his inmost into the will (on which subject see what was shown in the passages cited in n. 9596). From all this it is evident that the celestial goods signified by the "bread, cakes, and wafers of unleavened things" come forth from the Divine truth that proceeds from the Lord's Divine good; and that this is meant by "of fine flour of wheat thou shalt make them." As this is so, all the meat-offerings, which were prepared in various ways, were made of fine flour mingled with oil (Lev. 2:1 to the end; 6:13-16; Num. 7:13, and following verses; 15:2-15; 28:11-15). [4] That "fine flour," and also "meal," denote the truth which is from good, is evident from the following passages: Thou didst eat fine flour, honey, and oil, whence thou becamest beautiful exceedingly (Ezek. 16:13); this is said of Jerusalem, by which is here meant the Ancient Church; "fine flour" denotes the truth from the good of this church; "honey" denotes its delight; "oil" denotes the good of love; and "to eat" denotes to appropriate; therefore it is said "thou becamest beautiful," for spiritual beauty is from truths and goods. [5] In Hosea: It hath no standing crop, the shoot shall yield no meal; if perchance it yield, strangers shall swallow it up (Hos. 8:7); the "standing crop" denotes the truth of faith from good in conception (n. 9146); "the shoot shall yield no meal" denotes barrenness, because there is no truth from good; the "strangers who shall swallow it up" denote the falsities from evil which will consume it. [6] In the first book of Kings: The woman of Zidon in Zarephath said to Elijah that she had nothing of which to make a cake, except a handful of meal in a barrel, and a little oil in a cruse. Elijah said that she should make for him a cake in the first place, and the cask of meal would not be consumed, and the cruse of oil would not fail; which also came to pass (1 Kings 17:12-15); by "meal" is here signified the truth of the church; and by "oil" its good; for by the woman in Zidon is represented the church which is in the knowledges of truth and good; and by Elijah the prophet, the Lord as to the Word; from which it is evident what this miracle involves, for all the miracles treated of in the Word involve such things as are of the church (n. 7337, 8364, 9086). From this it is evident what is signified by the barrel of meal not being consumed, and the cruse of oil not failing, if the woman made a cake of what little she had for Elijah in the first place, and for her son afterward. (That "woman" denotes the church, see n. 252, 253; that "Zidon" denotes the knowledges of truth and good, n. 1201; and that "Elijah" denotes the Lord as to the Word, n. 2762, 5247 end.) [7] In Isaiah: O daughter of Babel, take the millstone and grind meal (Isa. 47:1, 2); "the daughter of Babel" denotes those in the church who are in a holy external, but in a profane internal; "to grind meal" denotes to select from the sense of the letter of the Word such things as serve to confirm the evils of the loves of self and of the world, which evil is profane; "to grind" denotes to select, and also to explain in favor of these loves; and "meal" denotes truth serving for this (n. 4335). [8] From this it is plain what is meant by "grinding," consequently what by that which is ground; as in these passages: Princes were hanged up by their hand, the faces of elders were not honored, they carried away the young men to grind (Lam. 5:12, 13). Moses took the calf which they had made, and burnt it with fire, and ground it to powder; then he strewed it upon the faces of the waters, and made the sons of Israel drink (Exod. 32:20; Deut. 9:21). Then shall two be in the field; the one shall be taken, and the other left: two women shall be grinding at the mill; the one shall be taken, and the other left (Matt. 24:40, 41); from this it is evident what is meant by "grinding;" that in a good sense it denotes to select truths from the Word and explain them so as to be of service to good; and in a bad sense so as to be of service to evil (n. 7780); from which it is also evident what is signified by that which is ground, consequently by "meal," and "fine flour."

And thou shalt put them upon one basket. That this signifies the sensuous in which these things are, is evident from the signification of a "basket," as being the sensuous. That a "basket" denotes the sensuous is because the sensuous is the ultimate of man's life, and in the ultimate are stored up all the interior things in order (see n. 9828, 9836); and by vessels of every kind in the Word are signified external things in which are interior ones (n. 3079). From this then it is that it is said that the bread, cakes, and wafers of unleavened things should be put into a basket, and should be brought in a basket. (That the sensuous in man is the ultimate of his life, see n. 9212, 9216.) But the case herein is as follows. There are two things with man which make his life-the understanding, and the will. The ultimate of the understanding is called sensuous knowledge, and the ultimate of the will is called sensuous delight. Sensuous knowledge, which is the ultimate of the understanding, is imbibed through two senses-hearing and sight; and sensuous delight, which is the ultimate of the will, is also imbibed through two senses-taste and touch. The ultimate of the perception of both is smell. [2] The sensuous knowledge which is the ultimate of the understanding, is meant in the Word by a "bowl," or a "cup," for the wine which is therein, or the water, denotes the truths that belong to the understanding; but the sensuous delight which is the ultimate of the will, is meant in the Word by a "basket;" and as the ultimate is the containant of all the interior things, these interior things also are meant by these vessels; by a "bowl," or a "cup," the truths of the understanding, and in the opposite sense falsities; and by a "basket" the goods of the will, and in the opposite sense evils; for goods pertain to the will, and truths to the understanding. (That "bowls," or "cups," denote the truths of the understanding in the complex, see n. 5120, 9557; and that "baskets" denote the goods of the will in the complex, n. 5144.) Whether you say "the goods of the will," or "celestial goods," it is the same; and in like manner whether you say "the truths of the understanding," or "spiritual truths." That the things which were placed in the basket signify celestial goods, may be seen just above (n. 9992-9994); and as the sensuous is their ultimate, and thus the containant of all, it is said that all these things were to be "put into a basket."

And bring them near in the basket. That this signifies thus the presence of all, is evident from the signification of "bringing near," as being conjunction and presence (see n. 9378); and from the signification of a "basket," as being the sensuous in which are all things (of which just above, n. 9996).

And the bullock and the two rams. That this signifies the natural or external of man, and his spiritual or internal, which are to be purified, is evident from the signification of "the bullock," as being the natural or external of man, which is to be purified (see n. 9990); and from the signification of "the rams," as being the spiritual or internal of man, which is to be purified (see n. 9991).

Verses 4-9. And Aaron and his sons thou shalt bring near unto the door of the Tent of meeting, and shalt wash them with waters. And thou shalt take the garments, and shalt clothe Aaron with the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the girdle of the ephod. And thou shalt set the miter upon his head, and put the crown of holiness upon the miter. And thou shalt take the oil of anointing, and pour it upon his head, and anoint him. And thou shalt bring near his sons, and shalt clothe them with tunics. And thou shalt gird them with a belt, Aaron and his sons, and shalt bind the tiaras on them, and the priesthood shall be to them for a statute of an age; and thou shalt fill the hand of Aaron, and the hand of his sons. "And Aaron and his sons," signifies the Lord as to Divine good and as to the Divine truth thence derived; "thou shalt bring near unto the door of the Tent of meeting," signifies the conjunction of both in heaven; "and shalt wash them with waters," signifies purification by means of the truths of faith; "and thou shalt take the garments, and shalt clothe Aaron," signifies a representative of the Lord's spiritual kingdom; "with the tunic," signifies the inmost of this kingdom; "and the robe of the ephod," signifies the middle of this kingdom; "and the ephod," signifies its ultimate; "and the breastplate," signifies the Divine truth shining forth from the Lord's Divine good; "and thou shalt set the miter upon his head," signifies the Divine wisdom; "and put the crown of holiness upon the miter," signifies the Lord's Divine Human; "and thou shalt take the oil of anointing," signifies a representative of inauguration into Divine good; "and pour it upon his head, and anoint him," signifies a representative of the Divine good in the Lord as to the whole Human; "and thou shalt bring near his sons," signifies the conjunction of the Divine truth that proceeds from the Lord's Divine good; "and shalt clothe them with tunics," signifies a representative of the proceeding Divine spiritual; "and thou shalt gird them with a belt," signifies a bond of conjunction that all things may be kept in connection, and thence in the heavenly form; "Aaron and his sons," signifies the Lord as to Divine good and the Divine truth thence proceeding; "and shalt bind the tiaras on them," signifies intelligence from wisdom; "and the priesthood shall be to them," signifies the Lord as to the work of salvation in successive order; "for a statute of an age," signifies according to the eternal laws of order; "and thou shalt fill the hand of Aaron, and the hand of his sons," signifies a representative of the Divine power of the Lord by means of Divine truth from Divine good.

And Aaron and his sons. That this signifies the Lord as to Divine good and as to the Divine truth thence derived, is evident from the representation of Aaron, as being the Lord as to Divine good (see n. 9806); and from the representation of his sons, as being the Lord as to the Divine truth thence derived (see n. 9807).

Footnotes

9974-1 Here concerning Merit and Reward. (REVISER.)