Sacred Texts  Swedenborg  Index  Previous  Next 

---

Buy this Book at Amazon.com

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

Arcana Coelestia

And do thou take to thee chief spices. That this signifies truths with goods, from the Word, which are gratefully perceived, is evident from the signification of "spices," as being truths conjoined with goods, which are grateful (n. 10199). That it denotes which are gratefully perceived is because "odor" signifies perceptivity; and hence an "aromatic odor" signifies grateful perceptivity. (That "odor" signifies perceptivity, see n. 3577, 4624-4634, 4748, 10054.) That it denotes truths conjoined with goods from the Word, is because this is said to Moses, for it is said, "do thou take to thee spices," and by Moses is represented the Lord as to the Word (n. 9372); moreover, it is the Word from which are all the truths of the church, for the Word is Divine truth itself sent down from heaven by the Lord.

Best myrrh. That this signifies the perception of sensuous truth, is evident from the signification of "fragrant myrrh," as being the perception of sensuous truth; for its odor denotes perceptivity (as just above), and "myrrh" denotes sensuous truth. In what now follows, the subject treated of is the oil of anointing, by which is signified celestial good, which is the Divine good of the Lord's Divine love in the inmost heaven; its quality is described by the fragrant things of which it was compounded, which were best myrrh, aromatic cinnamon, aromatic calamus, cassia, and oil of olive, by which are signified celestial truths and goods in their order, namely, from ultimate to first ones, or from outermost to inmost ones; the ultimate or outermost ones being signified by "myrrh." The reason why celestial good, or the good of the inmost heaven, is thus described, is because this good comes forth by means of the truths which are signified, and it also subsists by means of them. [2] But as this is a subject of deeper investigation, it may be set forth further. In order that celestial good, which is inmost good, may be born with man, which is effected by the Lord through regeneration, truths must be acquired from the Word, or from the doctrine of the church which is from the Word. These truths obtain their first seat in the memory of the natural or external man; from this they are called forth by the Lord into the internal man, which is done when the man lives according to them; and the more the man is affected with them, or loves them, the higher, or the more interiorly, they are raised by the Lord, and there become celestial good. [3] Celestial good is the good of the love of doing truths from the Word for the sake of good, thus for the Lord's sake; for the Lord is the source of good, thus is good; and this is the generation of this good. From this it is evident that this good comes forth by means of truths from the Word, first in the most external or sensuous man, next by their elevation into the internal man, and finally into the very inmost man, where they become celestial good. And as this good comes forth in this way by means of truths in their order, so it afterward subsists in a like order by means of the same truths, for subsistence is a perpetual coming-forth. And when it so subsists, as it had come forth, it is complete, for then the higher things subsist, rest, and store up themselves in order, upon the lower ones as upon their planes; and upon their outermosts or ultimates, which are sensuous memory-truths, as upon their foundation. [4] These truths are described by John in Revelation as the precious stones forming the foundation of the wall of the holy Jerusalem that came down out of heaven (Rev. 21:19, 20). By "precious stones" are signified truths Divine received in good (n. 9476, 9863, 9873, 9905). That "fragrant myrrh" denotes sensuous truth, is evident also in David: Thou hast loved righteousness, therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows; with myrrh, aloes, and kesia, all Thy garments (Ps. 45:8, 9). This is said of the Lord, who alone is the "anointed of Jehovah," because there was in Him the Divine good of the Divine love which is signified by the oil of anointing (n. 9954). By His "garments" which are said to be "anointed with myrrh, aloes, and kesia," are signified Divine truths from His Divine good in the natural (n. 5954, 9212, 9216, 9814); thus by "myrrh" is signified Divine truth in the sensuous, because it is mentioned in the first place. [5] In Matthew: The Wise men from the east, opening their treasures, offered unto the Lord then born, gifts: gold, frankincense, and myrrh (Matt. 2:11). Here "gold" denotes good; "frankincense," internal truth; and "myrrh," external truth; both of these from good. That "gold" is here mentioned in the first place is because it signifies good, which is inmost; in the second place "frankincense," because it signifies internal truth from good; and "myrrh" is mentioned in the third or last place because it signifies external truth from good. (That "gold" denotes good, see the places cited in n. 9874, 9881; and that "frankincense" denotes internal truth from good will be seen in what follows at verse 34.) [6] The reason why the wise men from the east offered these things to the Lord then born, was that they might signify His Divine in the Human; for they knew what gold signified, what frankincense, and what myrrh, because they were in the science of correspondences and representations. In those times this was the chief science among the Arabians, Ethiopians, and others in the east; and therefore also in the Word by "Arabia," "Ethiopia," and "the sons of the east," in the internal sense, are meant those who are in the knowledges of heavenly things (n. 1171, 3240, 3242, 3762). But in course of time this science perished, because when the good of life ceased it was turned into magic. It was first obliterated with the Israelitish nation, and afterward with the rest; and at this day so completely that it is not even known to exist. So much is this the case in the Christian world, that if it were said that all things of the Word in the sense of the letter signify heavenly things by correspondence, and that from this is its internal sense, no one would know what was meant. [7] As "myrrh" signified truth the most external, which is sensuous truth, and its perception, therefore the bodies of the dead were formerly anointed with myrrh and aloes, by which anointing was signified the preservation of all truths and goods with the man, and also their resurrection. For this reason such a substance was employed as signified the ultimate of life with man, which ultimate is called the sensuous life. (That the body of the Lord was anointed with such things, and was encompassed with them, together with a linen cloth, and that this was the custom of the Jews, may be seen in John 19:39, 40; Luke 23:53, 56.) But be it known that what is said of the Lord Himself in the Word is to be understood in a supereminent sense, and therefore these things here signify His Divine life in the sensuous, which is the life proper to the body, and also the resurrection of this. It is known that the Lord rose again with the whole body which He had in the world, differently from other men, for He left nothing in the sepulcher; and therefore He also said to the disciples, who when they saw the Lord supposed that they saw a spirit, "Why are ye troubled? behold My hands and My feet, touch Me and see; for a spirit hath not flesh and bones as ye see Me have" (Luke 24:38, 39).

Five hundred. That this signifies full, is evident from the signification of the number "five hundred," as being what is full. That "five hundred" denotes what is full is because this number is compounded of five twice multiplied by ten, or five times a hundred; and by "five" is signified much, in like manner by "ten," and by a "hundred;" hence by "five hundred" is signified what is full. (That by "five" is signified much, see n. 5708, 5956, 9102; so by "ten," n. 3107, 4638; also by a "hundred," n. 4400, 6582, 6594; and that all numbers in the Word signify real things, see the places cited in n. 9488; and that compound numbers signify the like as the simple ones from which they come forth by multiplication, n. 5291, 5335, 5708, 7973.) [2] That numbers signify real things is clearly evident in Ezekiel, where the house of God with all within and without it, and also the new earth, are measured, and are described by the numbers of the measure (chapters 40 to 48); and by the "new earth" is there meant the church, and by the "house of God" the holiness of it; in like manner by John in Revelation, where also the New Jerusalem, by which also is meant a new church, is described by the numbers of the measure. If numbers had not signified real things, all these measurements would have been of no value. [3] That "five hundred" signifies the whole from one end to the other, thus what is full, is evident from this in Ezekiel: He measured outside the house, or temple, on the eastern quarter, five hundred reeds round about; on the northern quarter five hundred reeds round about; on the southern quarter five hundred reeds; and on the quarter of the sea five hundred reeds. Its wall round about; the length five hundred reeds, and the breadth five hundred reeds; to distinguish between that which was holy and that which was profane (Ezek. 42:15-20); from which words it is plain that "five hundred" denotes the whole in the complex, or everything holy from one end to the other, thus what is full, for it is said that the wall, which was of this length and breadth in a square, distinguished between what was holy and what was profane. [4] That "five hundred" signifies much; and its tenth part, or "fifty," relatively something is evident from the Lord's words to Simon in Luke: Jesus said, A certain creditor had two debtors; the one owed five hundred pence, and the other fifty. When they had nothing to pay, he forgave them both; therefore which of them will love him most? Simon answered, He to whom he forgave most. Jesus said, Just so the woman's many sins are forgiven, because she loved much; but to whom little is forgiven, the same loveth little (Luke 7:41, to the end). The Lord employed these numbers because they signified much and something; for He spoke from the Divine, thus by means of significatives according to correspondences; and also in all other places, as when He spoke of the virgins, whom He called "ten," and "five" of them wise, and "five" foolish. He said "ten," because by this number are signified all, that is, of the church; and "five," because by this number is signified some part (n. 4637, 4638).

And aromatic cinnamon. That this signifies the perception and affection of natural truth, is evident from the signification of "aromatic cinnamon," as being the perception and affection of natural truth, which truth is the interior truth of the external man; for with man there are sensuous life and natural life, both of the external man; but the sensuous life is exterior, deriving its truths from the objects which are on the earth and in the body; and the natural life is interior, deriving its truths from the causes of these objects. The life of the internal man is in like manner exterior and interior. The exterior derives its truths from those things which are in the ultimates of heaven; but the interior from those which are in the interiors of heaven; these latter truths are signified by the fragrant things which follow. [2] That by "aromatic cinnamon" is signified the perception and affection of truth, is because by what is aromatic is signified perception that is grateful. Such perception is from the affection which is of love, for that which is grateful in perception is from no other source. (That all odors signify perception, see n. 3577, 4626, 4748; and that grateful odors signify the perception of truth from good, n. 1514, 1517-1519, 4628, 10054, thus from the affection which is of love; and that the spheres of perception are turned into odors with spirits and angels, n. 4626.) [3] Be it known further that all those sweet spices from which the oil of anointing was prepared, belong to the celestial class, that is, to those things which are of the celestial kingdom; whereas the spices of which the incense was compounded belong to the spiritual class, that is, to those things which are of the spiritual kingdom; and therefore in the original tongue the spices of which the oil of anointing was composed are from a different word and derivation than the spices of which the incense was composed; for there are in the Word special words to express those things which are of the celestial kingdom; and special words to express those of the spiritual kingdom; and still others which are common to both. But in order that it may be known what these words are, it must first be known that heaven is divided into two kingdoms; likewise the church; and that in the celestial kingdom the essential is the good of love to the Lord, whereas in the spiritual kingdom it is the good of charity toward the neighbor. (For the difference between these, see the numbers cited in n. 9277.) [4] That the "spice" which is here mentioned signifies the perception and affection of celestial truth, is evident in Isaiah: Instead of spice there shall be rottenness; and instead of a girdle a rent; and instead of braided work baldness (Isa. 3:24); The subject here treated of is the daughters of Zion, by whom is signified the celestial church, in this case perverted; and therefore "spice" is expressed by the same word as in the verse before us; and by "instead of spice rottenness" is signified that in the place of the perception and affection of truth from good, and of the consequent life, there shall be the perception and affection of falsity from evil, in which there is nothing of life. [5] In Ezekiel: The traders of Sheba and Raamah were thy traders in the chief of every spice, and in precious stone and gold (Ezek. 27:22). This was said of Tyre, by which are signified the knowledges of good and truth in the church; and by "Sheba and Raamah" are signified those who are in the knowledges of celestial things. [6] In like manner where the queen of Sheba is treated of: The queen of Sheba gave to Solomon a hundred and twenty talents of gold, and of spices very great store, and precious stone; there came no more such a multitude of spice as this (1 Kings 10:10) That "Sheba" chiefly denotes those who are in the knowledges of celestial things, see n. 1171, 3240. From all this it is evident that these spices from which the oil of anointing was prepared, signify the perception and affection of truth such as are possessed by those who are in the Lord's celestial kingdom. [7] The reason why the spices with which the anointing oil was prepared, which were noble myrrh, aromatic cinnamon, aromatic calamus, and cassia, belong to the celestial class, that is, to those things which are of the Lord's celestial kingdom, is that the "oil of anointing" signified the Divine good of the Divine love in the Lord, which in heaven is His Divine celestial (that the "oil of anointing" has this signification, see n. 9954, 10019).

The half thereof, two hundred and fifty. That this signifies the corresponding quantity, is evident from the signification of a number which is the half of a preceding one, as being somewhat, and as much as is sufficient, or as much as is for use, thus also as much as corresponds. Hence it is that "two hundred and fifty," being the half of the previous number "five hundred," signifies the corresponding quantity. How the case herein is can be seen from examples. Take for example the number "ten." When this number signifies all, then the half of it, or "five," signifies some; when "ten" signifies what is full, then "five" signifies as much as is sufficient; but when "ten" signifies much, "five" signifies somewhat; and so on. The case is the same with all other numbers when halved. (That "five" signifies some, also somewhat, and likewise as much as is sufficient, and as much as is for use, see n. 4638, 5708, 5956, 9102, 9689), thus with variety relatively to the number "ten," when this signifies all, what is full, or much. It is similar with the signification of "fifty" relatively to a "hundred," and of "two hundred and fifty" relatively to "five hundred;" it does not matter whether a number is greater or less, seeing that the greater numbers have a like signification with the less from which they are composed (see n. 5335, 5708, 7973; and that numbers in the Word signify real things, see the places cited in n. 9488, 10127). From all this it can be seen that the present number, which is half of the previous one, does not signify half the perception of interior truth relatively to the perception of exterior truth; but a corresponding quantity. For things in the heavens are not measured and numbered as are things on earth, because in the heavens there are no spaces, or times, but instead thereof states, which are perceived in respect to their quality and quantity, without regard to any numbering. For numbering and measurement involve such things as belong to space and time, thus which are proper to nature in its ultimates.

And aromatic calamus. That this signifies the perception and affection of interior truth, is evident from the signification of "aromatic calamus," as being the perception and affection of interior truth, for "calamus" denotes this truth, and "aromatic" denotes the perception and affection thereof. (That "calamus" denotes truth, will be seen below; and that "aromatic" denotes the perception and affection thereof, see just above, n. 10254.) [2] By interior truth is here meant that truth of the internal man which is exterior there, according to what was said above (n. 10254), namely, that in the external man there is an interior and an exterior, and the same in the internal man. Hence it is that four aromatics were employed in the preparation of the oil of anointing; namely, noble myrrh, aromatic cinnamon, aromatic calamus, and cassia; and by "noble myrrh" is signified the perception of exterior truth in the external man, which is sensuous truth; by "aromatic cinnamon," interior truth there, which is natural truth; by "aromatic calamus," exterior truth in the internal man; and by "cassia," interior truth there; and by "oil of olive," the good itself from which are the affections and perceptions of these truths. [3] That "calamus" denotes interior truth, can be seen from the passages in the Word where it is mentioned; yet there it is not called "aromatic calamus," but only "calamus," and" good calamus," as in these passages: Thou hast not called upon Me, O Jacob; and thou hast wearied of Me, O Israel; thou hast bought Me no calamus with silver, and thou hast not filled Me with the fat of thy sacrifices (Isa. 43:22, 24). Dan and Javan furnished yarn in thy tradings; bright iron, cassia, and calamus were in thy trading (Ezek. 27:19). To what purpose cometh to Me frankincense from Sheba, and good calamus from a far country? (Jer. 6:20). That in these passages by "calamus" is meant something of the church, and worship there, is plain; for otherwise what could be meant by its being said that they should "buy for Jehovah calamus with silver" and that "good calamus should come to Him from a far country"? And as something of the church and its worship is signified, it follows that it is truth or good, because all things of the church and of worship bear relation to these; but what truth or good is signified, whether celestial or spiritual, whether of the external or the internal man, is evident from the internal sense of the above passages when it is examined in its connection. That it is interior truth is plain.

Two hundred and fifty. That this signifies the corresponding quantity and quality, is evident from what was shown just above (n. 10255).

And cassia. That this signifies a more interior truth from good, is evident from the signification of "cassia," as being the interior truth of the internal man. That "cassia" has this signification is plain from what has been said and shown above; for heavenly things follow in this order, from the outermost to the inmost, and therefore it is inmost truth which is signified by "cassia," for it is the fourth in order. That "cassia" denotes truth from good is because inmost truth proceeds immediately from good, and in lower things acts in conjunction with good. This takes place when the understanding acts wholly as a one with the will, so that it is not known whether the act is from the one or from the other. Moreover the more interior heavenly things are, the more perfect they are, for all perfection increases toward the interiors, and all perfection is from good, that is, through good from the Lord. [2] "Cassia" is mentioned among those things which signify things celestial in Ezekiel: Dan and Javan furnished yarn in thy trading; bright iron, cassia, and calamus were in thy trading (Ezek. 27:19). The subject here treated of is Tyre, by which are signified the knowledges of truth and good in the church (see n. 1201); and by "Dan and Javan" are signified those who are in the knowledges of celestial things; "bright iron" denotes ultimate celestial truth; and "cassia," inmost truth. [3] Cassia of this kind is not mentioned in other passages in the Word, but in David is mentioned "kesia," which also is a species of cassia: God, thy God, hath anointed thee, all thy garments with the oil of gladness, with myrrh, aloes, and kesia (Ps. 45:8, 9). The subject treated of in this whole Psalm is the Lord, and indeed the glorification of His Human, He who is not acquainted with the internal sense of the Word cannot possibly know what is signified by "anointing all garments with myrrh, aloes, and kesia," where the Lord is the subject treated of. [4] That garments are not meant, is plain, nor myrrh, aloes, and kesia with which they were anointed; but Divine truths from Divine good, which the Lord put on in respect to His Human. For anointing was nothing else than a representative of the Divine good in the Lord's Divine Human; hence by "myrrh, aloes, and kesia" are signified Divine truths in their order proceeding from the Divine good which was in Him. Hence by "garments" is signified His Divine Human; for whether you say "the Divine Human of the Lord," or "the Divine truth," it is the same, because when the Lord was in the world He was the Divine truth itself; and when He went out of the world, He made Himself the Divine good, from which is the Divine truth (see the numbers cited in n. 9199, 9315). Moreover, in the Word, that is called a "garment" which clothes something else, whatever it may be. The like is signified by the Lord's "garments" in Isaiah 63:2, 3, and also in other places. (That "garments" signify the truths which clothe good, see n. 2576, 4545, 4763, 5248, 5319, 5954, 9093, 9212, 9216, 9952.) From this it is now evident that by "kesia," which is a species of cassia, is signified the Divine truth which proceeds immediately from the Divine good, which truth is inmost truth.

Five hundred. That this signifies full, is evident from what was shown above (n. 10253). The reason why five hundred in the shekel of holiness were taken of myrrh, and five hundred of cassia, but only two hundred and fifty of aromatic cinnamon and of aromatic calamus, was that "myrrh" signified sensuous truth, which is the truth last in order, and "cassia" the truth that proceeds immediately from good, which is inmost truth; whereas "aromatic cinnamon" and "aromatic calamus" signified interior truths, which are intermediate; and of the last and the inmost there must be what is full; but of the intermediates a corresponding quantity; for intermediates must hold themselves so as to correspond with what is first and what is last.

In the shekel of holiness. That this signifies the estimation of truth and of good, is evident from the signification of "the shekel of holiness," as being the price and estimation of truth and good in respect to its quality and quantity (see n. 2959, 10221).

And oil of olive. That this signifies the Lord's Divine celestial good, is evident from the signification of "oil," as being good both celestial and spiritual (see n. 886, 4582, 9780); and from the signification of "olive," as being celestial love (of which below); hence by "oil of olive" is signified the good of celestial love, or what is the same, celestial good. It is called the Lord's Divine celestial good, because all good which is essentially good in the heavens, is from the Divine of the Lord. [2] But be it known that in itself the Lord's Divine good is one and indivisible, for it is infinite, and contains infinite things within it. That which is infinite is one and indivisible, because the infinite things which it contains make a one. But that it is distinguished into celestial and spiritual is owing to its reception by angels in the heavens and by men on earth. As received by the angels and men who belong to the Lord's celestial kingdom, it is called Divine celestial good; but as received by the angels and men who belong to the Lord's spiritual kingdom, it is called Divine spiritual good; for all angels and men receive variously or dissimilarly the one only good of the Lord. Comparatively speaking this is like the heat and light of the sun of the world, which although considered in themselves they are one and indivisible, yet vary according to the times of the year and of the day, and also in a dissimilar manner in every region of the earth; and this variation of heat and light is not effected by the sun, but by the varied turning of the earth, according to the varieties of its orbit and of its rotation, thus also by the reception. Moreover, the same light varies in every object according to the reception, whence come colors. From all this it can be seen whence it is that the Lord's Divine good, which is one and indivisible, because infinite, is called celestial and spiritual. [3] That "oil" denotes good both celestial and spiritual, is evident from the passages above cited; but that "olive" denotes celestial love, and "oil" the perception and affection of this love, is evident from the passages in the Word where "oil" and "olive" are mentioned; as from the following: The prophet saw a lampstand all of gold, its seven lamps were upon it, two olive-trees were near it, one upon the right side of the bowl, and the other upon the left side thereof. He said to the angel, What are these two olive-trees, and what are these two olive berries, which are in the hand of the two pipes of gold? He said, These are the two sons of olives that stand beside the Lord of the whole earth (Zech. 4:2, 3, 11, 12, 14). [4] What these prophetic words involve cannot be known to anyone unless he knows from the internal sense what is signified by a "lampstand," and what by an "olive-tree;" that a "lampstand" signifies the spiritual heaven, and its "lamps" the holy truths there, see above (n. 9548, 9551, 9555, 9558, 9561, 9684); from which it is evident that an "olive-tree" signifies the celestial kingdom by virtue of its perception and affection of good; and the "olive berries," the holy goods there, the truths of which are signified by the "sons of olives." "Two" signifies the internal and the external of this kingdom, and the conjunction. [5] Like things are signified by "oil" and "lampstand" in these passages: I will give to My two witnesses that they may prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive-trees, and the two lampstands, that stand before the God of the earth (Rev. 11:3, 4). I will plant in the wilderness the cedar of shittim, and the myrtle, and the wood of oil (Isa. 41:19). The "cedar" and the "wood of oil" are mentioned because the "cedar" signifies spiritual good, and the "wood of oil" celestial good. Spiritual good is charity toward the neighbor, and celestial good is love to the Lord; to "plant these trees in the wilderness" means in lands outside the church, thus among the Gentiles. [6] In Hosea: His branches shall advance, and his honor shall be as the olive, and his smell as Lebanon (Hos. 14:6). By "the olive" is here also signified celestial good, and by "Lebanon" spiritual good, thus by "Lebanon" the like as by the "cedar," because Lebanon was a forest of cedars. [7] In Isaiah: Thus shall it be in the midst of the earth, in the midst of the peoples, as the beating of an olive-tree, as the grape gleanings when the vintage is completed (Isa. 24:13; also 17:6). It is said "the beating of an olive-tree, and the gleanings of the completed vintage," because the "olive-tree" signifies the church which is in celestial good, and the "vine" the church which is in spiritual good; for in the Word where good is treated of, truth also is treated of, by reason of their marriage; and in like manner where the celestial is treated of, the spiritual also is treated of. Moreover, the celestial is predicated of good, and the spiritual of truth (see the places cited in n. 9263, 9314); and therefore it is so concerning the vine and the olive (that a "vine" denotes the spiritual church and its good and truth, see n. 1069, 5113, 6376, 9277). [8] For this reason the "vine" and the "olive" are mentioned together elsewhere, as in these passages: Thy wife shall be as a fruitful vine in the sides of thy house, thy sons like olive-plants round about thy table (Ps. 128:3). The fig-tree shall not blossom, neither shall produce be in the vines: the work of the olive shall deceive (Hab. 3:17). The most of your gardens and your vineyards and your fig-trees and your olive-trees hath the worm devoured (Amos 4:9). The "fig-tree" also is here mentioned because the "fig-tree" signifies the good of the external church (n. 5113), but the "vine" the good of the internal spiritual church, and the "olive" the good of the internal celestial church (as in other places). [9] As the "wood of oil" signified the good of celestial love, therefore the two cherubs which were in the adytum of the temple were made of wood of oil, as were the doors, threshold, and posts (1 Kings 6:23, 31, 32); for by the adytum of the temple was represented the inmost heaven, where celestial good is, and therefore all things therein signified celestial things. (That the ark which was there, and for which the adytum was made, signified the inmost heaven where the Lord is, see n. 9485.) [10] Moreover, the like was signified by the "Mount of Olives"-which was over against the temple-as by the "olive," just as the like was signified by "Lebanon" as by the "cedar;" and therefore in order that there might be represented in the heavens all things which the Lord performed when He was in the world, and especially Divine celestial things, the Lord was very often on the Mount of Olives when He was at Jerusalem, as is evident in Luke: Jesus was for days teaching in the temple, but in the nights He went out and passed them in the Mount that is called of Olives (Luke 21:37). Jesus came out, and went, as His custom was, into the Mount of Olives (Luke 22:39). (That this mountain was over against the temple, see Mark 13:3; Matthew 24:3.) [11] That the "Mount of Olives" signified Divine celestial good, is evident in Zechariah, where it is said: The feet of Jehovah shall stand upon the Mount of Olives which is before the faces of Jerusalem, and He shall there fight against the nations; and this mountain shall cleave asunder, part toward the east, and toward the sea, with a great valley; and part of the mountain shall withdraw toward the north, and part toward the south (Zech. 14:4). There is here described the state of heaven and the church when the Lord was in the world, and fought against the hells and overcame them, and at the same time brought back the heavens into order; the "nations" there against which He fought denote evils from the hells; the "Mount of Olives" upon which His feet stood, denotes the Divine good of the Divine love, for from this He fought and conquered; the "cleaving asunder of the mountain toward the east and toward the sea, with a great valley," signifies the separation of heaven and hell; as also does its "withdrawal toward the north and the south;" for those are said to be "in the south" who are in the light of truth; "in the east," those who are in the love of good; but "toward the sea," those who are in evils; and "to the north," those who are in falsities.

A hin. That this signifies the amount sufficient for conjunction, is evident from the signification of a "hin," which was a measure of liquids, here of oil, as being the amount sufficient for conjunction; for by "oil" is signified the Lord's Divine celestial good, which is the very conjunctive of all in the heavens; hence by its measure is signified the amount sufficient for conjunction, and everything of conjunction. The Lord's Divine celestial good is the very conjunctive of all, because it is the very being of the life of all; for it vivifies all things by means of the Divine truth that proceeds from this Divine good, and it vivifies them according to the quality of the reception. Angels are receptions, and so also are men; the truths and goods with them afford the quality according to which is effected the reception, thus the conjunction. [2] Two measures are mentioned in the Word, which were in holy use, one for liquids, which was called the "hin," the other for dry things, which was called the "ephah;" by the hin were measured oil and wine, and by the ephah, meal and fine flour; the measure hin, which was for oil and wine, was divided into four parts, but the measure ephah was divided into ten. The reason why the measure hin was divided into four, was that it might signify what is conjunctive, for "four" denotes conjunction; but that the measure ephah was divided into ten was that it might signify what is receptive, the quality whereof was marked by the numbers, for "ten" signifies much, all, and what is full. (That "four" denotes conjunction, see n. 8877, 9601, 9674, 10136, 10137; and that "ten" denotes much, all, and what is full, the same as a "hundred," n. 1988, 3107, 4400, 4638, 8468, 8540, 9745, 10253.) [3] (That the measure "hin" was for oil and wine in the sacrifices, and that it was divided into four; but that the measure "ephah" was for meal and fine meal, which were for the meat-offering in the sacrifices, and that this was divided into ten, can be seen in Exod. 29:40; Lev. 5:11; 23:13; Num. 15:3-10; 28:5, 7, 14.) From all this it is evident that by a "hin" is signified the amount sufficient for conjunction, and by an "ephah" the amount sufficient for reception. Moreover, the oil conjoined the fine flour, and the flour received it, for in the meat-offering there were oil and fine flour. [4] There were other measures besides, which were in common use both for dry things and for liquids; the dry measures were called the "homer" and the "omer," and the liquid measures the "cor" and the "bath." The homer contained ten ephahs, and the ephah ten omers; but the cor contained ten baths, and the bath ten lesser parts (concerning which see Exod. 16:36; Ezek. 45:11, 13, 24). [5] But in Ezekiel, where the new temple is treated of, there appears a different division of the ephah and the bath; the ephah and the bath not being there divided into ten, but into six; and the hin there corresponds to the ephah, as is plain in this prophet (Ezek. 45:13, 14, 24; 46:5, 7, 11, 14). The reason is that the subject there treated of is not celestial good and its conjunction, but spiritual good and its conjunction; and in the spiritual kingdom the corresponding numbers are twelve, six, and three, because by these numbers are signified all things, and when they are predicated of truths and goods, all things of truth and of good in the complex. (That these things are signified by "twelve," see n. 3272, 3858, 3913, 7973; also by "six," n. 3960, 7973, 8148, 10217; in like manner by "three," by which is signified from beginning to end, thus what is full, and in respect to things, everything, n. 2788, 4495, 5159, 7715, 9825, 10127.) That these numbers involve similar things is because the greater numbers have a like signification with the simple ones from which they arise by multiplication (see n. 5291, 5335, 5708, 7973). [6] As by the "hin" is signified the amount sufficient for conjunction with spiritual truth also, therefore likewise for the meat-offering in the sacrifices from the ram, there was taken a third part of a hin of oil, and for the drink-offering a third part of wine (Num. 15:6, 7); for by the "ram" is signified spiritual good (n. 2830, 9991). From all this it is now again clearly evident that by the numbers mentioned in the Word are signified real things; otherwise to what purpose would have been so frequent a designation of quantity and measure by means of numbers in Moses, in Ezekiel, and elsewhere?

And thou shalt make it an oil of anointing of holiness. That this signifies a representative of the Divine good of the Lord's Divine love, is evident from what has been shown above concerning the oil of anointing (see n. 9954, 10011, 10019).

An ointment of ointment. That this signifies in each and all things of His Human, is evident from the signification of "ointment," when said of the oil of anointing, by which is signified a representative of the Divine good of the Lord's Divine Human, as being what is Divine in each and all things of His Human. That this is signified by "an ointment of ointment" is because all the spices mentioned above, which were best myrrh, aromatic cinnamon, aromatic calamus, and cassia, are meant by the "ointment of ointment." Moreover, in the original tongue what is aromatic in general is meant by this word ("spice," or "aromatic"); but the translators call it "ointment" from anointing. [2] That "aromatic of aromatic" signifies in each and all things of the Lord's Human, is because there are signified the truths of the whole human, together with their perceptions and affections, namely, the ultimate truth of the sensuous mind, together with the perception of it, which is signified by "myrrh" (see n. 10252); the interior truth of the natural or external man, together with the perception and the affection of it, which is signified by "aromatic cinnamon" (see n. 10254); truth still more interior which is of the internal man, together with the perception and the affection of it, which is signified by "aromatic calamus" (n. 10256); and inmost truth, together with the perception and the affection of it, which is signified by "cassia" (n. 10258). Thus the whole human is signified by these, for each and all things in man bear relation to truths and their perceptions and affections, because these make man's life. [3] For it can be known that without the perception and affection of truth and good, a man is not a man, seeing that each and all things that he thinks bear relation to truths and their perceptions, and to goods and their affections. The thoughts and affections of man are nothing else; for man has an understanding and a will; and the understanding is made out of the perception of truth; and the will out of the affection of good. That the whole man from head to heel, both within and without, is nothing but his own truth or falsity, and his own good or evil, and that the body is the external form of these, is a secret which has not as yet been known in the world. [4] From all this it can now be seen that by "aromatic of aromatic," or "ointment of ointment," by which are understood all truths from the ultimate to the inmost, thus truths in their whole complex, are signified each and all things in man, or from which he is man; consequently when this "aromatic" is predicated of the Lord, that it signifies each and all things of His Human. [5] It is said, "thou shalt make it an oil of anointing, an aromatic of aromatic, the work of a perfumer," because the "oil of anointing" signifies the Divine good itself of the Divine love which was in the Lord from conception (n. 9954, 10011, 10019); "an aromatic of aromatic" signifies this in each and all things of His Human; and "the work of a perfumer," or of a "maker of ointment," signifies from the influx and operation of the Divine Itself; for the Lord alone in respect to His Human was the anointed of Jehovah (n. 9954).

The work of a perfumer. That this signifies from the influx and operation of the Divine Itself which was in the Lord from conception, is evident from the signification of "a perfumer," or "a maker of ointment," as being the one who does this work; and therefore when it is said of the Lord, the Divine Itself is signified, and by "work," its operation. Whatever is said in the Word is to be understood relatively to that of which it is said; and therefore when it is said of the Divine, it is to be understood of the Divine and of its operation, influx, and attributes; no matter how it may be expressed in the sense of the letter. In the inmost heaven all things of the Word are applied to the Divine Human of the Lord, for the angels there think immediately from the Lord, and perceive the Word in its inmost sense, which is the celestial sense; and therefore here by "ointment of ointment, the work of a maker of ointment," they perceive nothing else than that which is of the Divine Itself which was in the Lord from conception, and its influx and operation into each and all things of His Human; for the Human of the Lord is the Divine Itself with them. They know that the Divine good of the Divine love, which is called the "Father," is reciprocally in the Divine Human of the Lord, which is the "Son," according to the Lord's words, that "the Father is in Him and He in the Father" (John 14:10, 11); and that they "are one" (John 10:30). Wonder not that by a "maker of ointment" or of "perfumes" is signified the Divine Itself, seeing that in the Word throughout Jehovah calls Himself the "Former," and the "Maker," nay, even the "Potter," as in Isaiah: O Jehovah Thou art our Father; we are the clay, and Thou our Potter; and we all are the work of Thy hands (Isa. 64:8); and also in other passages in the same prophet, and in Jeremiah 18:2-6.

By the preparation of the oil of anointing in what just precedes, there has been described the Divine good of the Lord's Divine love in His Divine Human; and in the relative sense the good of love with man from the Lord; for what is said in the Word, in the supreme sense, of the Lord, in the relative sense is said also of man, because the regeneration of man is an image of the glorification of the Lord's Human (see n. 3138, 3212, 3296, 3490, 4402, 5688). From this it is evident that the preparation of the oil of anointing involves also the generation and formation by the Lord of the good of love with man; consequently that the good of love is formed by means of the truths of the church which are from the Word, first by means of the external truths, and then by means of those which are more and more interior, according to the description in what just precedes; and that accordingly the external man is first imbued with these truths, and then the interior man successively. Be it known that this good is preserved by the Lord, and subsists, in the same order in which it had been formed by the Lord by means of truths, that is, in the order in which it had come forth; for preservation is perpetual formation, as subsistence is a perpetual coming-forth. From this it follows that the quality of the good of love with a man is according to the quality of the perception and the affection, and according to the order in which the man has become imbued with truths. If his affection of truth has been for the sake of truth and good, without affection for the sake of self and the world, and if the order has been from outermost things to more interior ones, by degrees, then the good of love is genuine; if otherwise, it is spurious, or not good. It matters not if in the beginning, when the man begins to be formed, his affection of truth is also for the sake of himself and the world. But this affection must be put off as good increases by means of truths; and moreover the man is afterward continually being purified from such things; as are the digestive organs, from what is of no use. He who believes that a man can be endowed with the good of love, without the truths of faith, and without a life in accordance with these, is very much mistaken.

It shall be an oil of anointing of holiness. That this signifies a representative of the Lord as to the Divine Human, is evident from the signification of "an oil of anointing," as being a representative of the Divine good of the Lord's Divine love (see n. 9954, 10011, 10019). It is here said "an oil of anointing of holiness," in order that there may be understood the Lord as to the Divine Human, because this is the holy itself in the heavens; for the angels in the heavens know and acknowledge no other Divine than the Divine Human of the Lord, because of this they can think, and this they can love; while of the Divine which is called the Father they cannot think, thus cannot love it, because it is incomprehensible, according to the Lord's words, "Ye have neither heard His voice at any time, nor seen His shape" (John 5:37). That which cannot be seen and heard cannot enter into any idea of thought, nor into any affection of love. That which is to be comprehended by faith and love must be an accommodated objective. That the incomprehensible Divine which is called the Father is simultaneously worshiped when the Lord as to the Divine Human is worshiped, is also evident from the words of the Lord Himself, where He says that "He is the way," and that "no one cometh to the Father but by Him" (John 14:6); and that "no one knoweth the Father but the Son, and he to whom the Son will reveal Him" (Matt. 11:27); and that "no one hath seen the Father at any time, except the only-begotten Son, who is in the bosom of the Father, and He setteth Him forth" (John 1:18); and therefore the Lord says, "Come unto Me all ye, and I will refresh you" (Matt. 11:28). (That the Divine Human of the Lord is the all in all of heaven, and that it is the holy itself there, see n. 9933, 9972, 10067, 10159; also that the Lord alone is holy, and all that is holy is from Him, n. 9229, 9479, 9680, 9818, 9820, 9956.)

And thou shalt anoint with it the Tent of meeting. That this signifies to represent the Divine of the Lord in the heavens, is evident from the signification of "anointing with the oil of holiness," as being to induce a representation of the Divine good of the Lord's Divine love in respect to the Divine Human; for "anointing" signifies to induce a representation, seeing that the things which were anointed were not called holy from the oil, but from the representation of the Divine which is signified by the oil, because "oil" signifies the Divine good of the Divine love, and "holiness" signifies the Divine Human, for this alone is holy (as can be seen from what has been shown above, n. 9954, 10011, 10019, 10264-10267); and from the signification of "the Tent of meeting," as being heaven in the whole complex; the inmost or third heaven being where was the ark of the Testimony; the middle or second heaven being where was the table on which were the breads of faces, and where also was the lampstand and the altar of incense; and the ultimate or first heaven being where was the court (see n. 9457, 9481, 9485, 9784, 9963, 10230, 10242, 10245). From this it is evident that by "anointing the Tent of meeting" is signified to induce a representation of the Divine good of the Lord's Divine love in respect to His Divine Human; and because this is signified by "anointing the Tent of meeting," there is also signified to represent the Divine of the Lord in the heavens. For heaven is not heaven from the angels as regarded in what is their own; but from the Divine of the Lord with them (see n. 9408, 10125, 10151, 10157, 10159).

And the ark of the Testimony. That this signifies in the celestial good that belongs to the inmost heaven, is evident from the signification of "anointing the ark of the Testimony," as being to induce a representation of the Divine in the celestial good that belongs to the inmost heaven; for by "anointing" is signified to induce a representation of the Divine of the Lord (as just above, n. 10268); and by "the ark of the Testimony" is signified the good of the inmost heaven. That "the ark" denotes the inmost heaven, and that "the Testimony" denotes the Lord there, may be seen above (n. 9485); and as the good which reigns in this heaven is the good of love to the Lord, which good is called celestial good, therefore by "anointing the ark of the Testimony" is signified to induce a representation of the Divine of the Lord in the celestial good that belongs to the inmost heaven. How the case herein is can be seen from what has been everywhere shown above, namely, that anointing represented the Lord as to the Divine Human; for the Lord as to His Divine Human was alone the anointed of Jehovah, because in Him, from conception, and consequently in His Human, there was the Divine of the Father. It is possible to know that the human body proceeds from the being of the father which is called his soul; for the likeness of the father in respect to the various affections which are of love appears in the children even in their faces. From this each family derives its own peculiarities by which it is distinguished from others. What then must have been the case with the Lord, in whom the Divine Itself was His being which is called the soul? Hence it is that the Lord says, "He that hath seen Me hath seen the Father. Believe Me that I am in the Father, and the Father in Me" (John 14:9, 11).

And the table, and all the vessels thereof. That this signifies in spiritual good from the celestial, which belongs to the second heaven, and in the ministering goods and truths, is evident from the signification of "the Tent of meeting outside the veil," where was this table, as being the second heaven (see n. 9457, 9481, 9485); from the signification of "the table upon which were the breads of faces," as being spiritual good from the celestial; for the "breads" signify celestial good (n. 9545); and the "table" upon which these were signifies spiritual good (n. 9684, 9685); and from the signification of its "vessels," as being the knowledges of celestial good and truth (see n. 9544), thus ministering goods and truths, for knowledges minister. The reason why these words signify spiritual good from the celestial (which is signified by "the table upon which were the breads of faces"), is that by the Tent of meeting outside the veil was represented the second heaven, in which reigns the good of charity toward the neighbor, which is called spiritual good, and this good is so far good as there is in it celestial good, which is the good of love to the Lord. For there are three kinds of good which make the three heavens. There is the good of love to the Lord, which is called celestial good; this makes the inmost heaven. There is the good of charity toward the neighbor, which is called spiritual good, and which makes the second heaven. And there is the good of faith, which is called spiritual natural good, and makes the ultimate heaven. The Lord inflows immediately from His Divine Human into the celestial good which is of the inmost heaven. The Lord inflows from the Divine Human into the spiritual good which is of the second heaven, and also mediately through celestial good. And the Lord inflows from the Divine Human into the spiritual natural good, which is of the ultimate heaven, and again also mediately. It is said "also mediately," because the Lord not only flows into the goods of these heavens mediately, but also immediately (as can be seen from what was shown concerning Divine influx immediate and mediate in the numbers cited in n. 9682).

And the lampstand, and the vessels thereof. That this signifies in the spiritual truth that belongs to the second heaven, and in the ministering truths, is evident from the signification of "the lampstand," as being a representative of the Lord as to the spiritual truth that belongs to the second heaven (see n. 9548, 9551, 9555, 9558, 9561, 9684); and from the signification of its "vessels," as being memory-truths, which are ministering ones (n. 3068, 3079, 9572, 9724).

And the altar of incense. That this signifies in all things of worship from these goods and truths, is evident from the signification of "the altar of incense," as being a representative of all things of worship which are from love and charity from the Lord (see n. 10177, 10198). It is called a representative of the Lord in goods and truths, and in ministering goods and truths, and in all things of worship, because the goods and truths which are represented are so far goods and truths as there is in them the Divine of the Lord. For all the goods and truths that are with man and angel are from the Lord; without life from the Lord in them they are dead things, and even evil; for if they are not from the Lord, but from man, they have regard to man and the world, and those things which have man and the world as their end are in themselves evil, for the end is the inmost of man, because it is the soul of all things in him. From this it can be seen what is meant by a representative of the Lord in goods and truths, and in their ministering ones. By ministering goods and truths are meant the goods and truths which are in the natural or external man, which are called knowledges and memory-knowledges; for it is these into which the internal man looks, and from which he chooses those which act as confirmations, and which are in agreement with the life of his affections, or with his love; and because they are thus subordinate, they are called "ministering." There are also goods and truths again ministering to these, which are called sensuous memory-knowledges; for the goods and truths with a man are circumstanced like families, or like households, where there are the father of the family, sons, daughters, sons-in-law, and daughters-in-law, and menservants and maidservants; in the lowest place therein are those which are meant by sensuous memory-knowledges, although at the present day with most men these are in the highest place.

And the altar of burnt-offering. That this signifies to represent the Divine Human of the Lord and the worship of Him in general, is evident from the representation of the altar of burnt-offering, as being the principal representative of the Divine Human of the Lord and of the worship of Him (see n. 2777, 2811, 8935, 8940, 9388, 9389, 9714, 9964, 10123, 10151).

With all the vessels thereof. That this signifies Divine goods and Divine truths, is evident from the signification of "vessels," as being knowledges and memory-knowledges (see n. 3068, 3079, 9394, 9544, 9724); but when said of the Lord's Divine Human they denote the Divine goods and Divine truths which minister.

And the laver, and its base. That this signifies all things that belong to purification from evils and falsities, and to regeneration, by the Lord, is evident from the signification of "the laver," in which washing was performed, as being a means of purification from evils and falsities, and also of regeneration (see n. 10235); and from the signification of its "base," as being the sensuous that supports and ministers (n. 10236).

And thou shalt sanctify them, and they shall be a holy of holies. That this signifies in this way the influx and presence of the Lord in the worship of the representative church, is evident from the signification of "to be sanctified," as being to represent the Lord as to the Divine Human, and the reception of Divine good and Divine truth from Him; for the Lord alone is holy, and consequently that only is holy which proceeds from Him; from which it is plain that by "being sanctified" is also signified the influx and presence of the Lord in the worship of the representative church. (That "to be sanctified" denotes to represent the Lord as to the Divine Human, see n. 9956, 9988, 10069; and also the reception of Divine good and Divine truth from Him, n. 8806, 9820, 10128; that the Lord alone is holy, and only that is holy which proceeds from Him, n. 9229, 9479, 9680, 9818; thus that the holy things with the Israelitish and Jewish nation were representatively holy, n. 10149.) And from the signification of "a holy of holies," as being Divine celestial good (n. 10129). [2] From this it is evident that all those things which were anointed were called "holy of holies" from the influx and presence of the Divine Human of the Lord; and all influx and presence of the Lord takes place immediately, and in the lower heavens also mediately through celestial good, which is the good of the inmost heaven. Therefore insofar as the goods of the lower heavens contain and store up within them celestial good, which is the good of love to the Lord, so far they are goods. From this it is that those things which were anointed were called "holy of holies." (Concerning the immediate and mediate influx of the Lord, see the places cited in n. 9682, 9683.) [3] But in order that it may be known how the case herein is, it is necessary to know what representation is, and what a representative church is. What these are has been abundantly shown in the places cited in n. 9229, 9280, 10030; but as at the present day few know what these are, the subject may be somewhat further illustrated. It is the affections of good and truth from the Lord which make the life and happiness of the angels in the inmost heavens. In the ultimate heaven these affections are presented with infinite variety in countless outward forms. Whatever they see there with their eyes is from this source. These are representatives of interior things, which are the affections of good and truth, and are called celestial and spiritual. [4] The good spirits who as subjects perceive the holy things of heaven in these representatives, are interiorly affected. For example, they see paradises with trees and fruits of countless species, also beds of roses, lawns, fields with things sown in them, houses and palaces, and very many other things, all of which correspond to the affections of good and of truth that are from the Lord in the higher heavens. In these heavens also there are representatives, but such as immeasurably surpass in perfection, delight, and happiness those which are in the ultimate heaven. It is these representatives of which it is said that "no eye hath ever seen" such things; and if anything were told of them it would exceed human belief. [5] From this it can be seen what representatives are. All the representatives instituted with the Israelitish nation were like those in the ultimate heaven; but were less perfect, because they were in the nature of this world. Such were the Tent with the ark, the table upon which were the breads of faces, the lampstand and its lamps, the altar of incense, the garments of Aaron and his sons, and afterward the temple with the adytum there containing the ark upon which were the propitiatory and the cherubs, also the brazen sea, the lavers, and other similar things. Yet countless more things appear in the ultimate heaven, and in greater excellence and perfection. It was from this heaven that the things to be instituted with the Israelitish nation were shown by the Lord to Moses on Mount Sinai. (See Exod. 25:40; 26:30; 27:8.) But these things were not seen by Moses with the eyes of his body, but with the eyes of his spirit. [6] The nature of representatives can be seen further from the things seen by the prophets; as by Daniel, by John in Revelation, and by the rest; all of which store up within them Divine spiritual and celestial things that anyone can see are not intelligible without interpretation from the internal sense. [7] From all this it is now further evident what a representative church is. This church was established in the land of Canaan chiefly for the sake of the Word, in order that this might be written by means of representatives and significatives, thus by means of such things as existed with that nation, in their church, and in their land. For from the most ancient times all the places in the land of Canaan, and all the mountains and rivers there, represented such things as are in the heavens (see n. 3686, 4240, 4447, 4454, 5136, 6516); as did afterward the inheritances, the tribes, and all other things there. Of such things was the literal sense of the Word of the Old Testament, in order that there might be some ultimate in which the interior things might close, and upon which they might stand, like a building on its foundation (see n. 9360, 9824, 10044). [8] From all this an intelligent person is able to know that the Word is most holy, and that its literal sense is holy from its internal sense, but that apart from this it is not holy. For apart from the internal sense the literal sense is like the external of man separated from his internal, which is a mock appearance devoid of life, and is like the peel of a tree, flower, fruit, or seed, without anything inside; and is also like a foundation without a house. Therefore they who lay stress on the sense of the letter of the Word alone, and neither have, nor procure for themselves from the Word, doctrine that is in agreement with its internal sense, can be drawn into any heresies whatever. It is from this that the Word is called by such the Book of Heresies. The very doctrine from the Word must by all means give light and guidance. This very doctrine is taught by the internal sense, and he who knows this doctrine, has the internal sense of the Word. [9] As the Jewish nation did not acknowledge anything holy in the Word except in the mere sense of its letter, which they completely separated from the internal sense, they fell into such darkness that they did not recognize the Lord when He came into the world. At the present day that nation is of the same character, and therefore although they live among Christians they nevertheless still do not acknowledge the Lord from the Word. (That from the earliest time that nation was in external things without internal, see what has been shown in the places cited in n. 9320, 9380.) Therefore unless the Lord had come into the world and opened the interior things of the Word, the communication with the heavens by means of the Word would have been broken; and then the human race on this earth would have perished, for man can think no truth and do no good except from heaven, that is, through heaven from the Lord; and the Word is that which opens heaven.

Whosoever toucheth them shall be made holy. That this signifies that which is communicative to all who receive in love and faith, is evident from the signification of "touching," as being communication (see n. 10130); and from the signification of "being made holy," as being the influx and presence of the Lord (of which just above, n. 10276); and as the influx and presence of the Lord are in love and faith, thus are with those who receive Him in love and faith, these are they who are here said to be "made holy;" but it is the Divine with them which alone is holy, and not at all what is their own.

And thou shall anoint Aaron and his sons. That this signifies inauguration to represent the Lord in both kingdoms, is evident from the signification of "anointing," as being to induce a representation (as above); from the representation of Aaron, as being the Lord in respect to Divine good celestial, thus in the celestial kingdom; and from the representation of the sons of Aaron, as being the Lord in respect to spiritual good, thus in the spiritual kingdom (see n. 9807, 10017, 10068).

And shalt sanctify them to minister to me in the priest's office. That this signifies to represent the Lord in respect to all the work of salvation, is evident from the signification of "sanctifying," as being to represent the Lord as to the Divine Human (see above, n. 10276); and from the representation of the priest's office of Aaron and of his sons, as being the Lord's work of salvation in successive order (n. 9809, 10017).

And thou shalt speak unto the sons of Israel, saying. That this signifies instruction for those who are of the church, is evident from the signification of "the sons of Israel," as being the church (see the places cited in n. 9340); and from the signification of "speaking" and "saying," when by Jehovah, as being instruction (n. 6879, 6881, 6883, 6891, 7186, 7226, 7241, 7267, 7304, 7380, 7517, 8127).

This shall be to Me an oil of anointing of holiness. That this signifies a representative of the Lord as to the Divine Human, is evident from what was shown above (n. 10267).

To your generations. That this signifies in all things of the church, is evident from the signification of "generations," when said of the sons of Israel, by whom is signified the church, as being those who are of the church (see n. 10212); thus abstractedly from persons, the things which are of the church. It is said "abstractedly from persons," because the Divine things which proceed from the Lord make the church, and nothing whatever of man does so; these Divine things do indeed flow in with man, but still they do not become man's, but are the Lord's with man. This being the case, when the angels are speaking together, they speak abstractedly from persons; and for the same reason neither does the name of any person enter heaven of whom mention is made in the Word, but the thing which is there signified by the person. (That all names of persons and of places in the Word signify actual things, see n. 1888, 4442, 5095, 5225; and that names do not enter heaven, n. 1876, 6516, 10216.)

Upon the flesh of man shall it not be poured. That this signifies that which is not communicative to what is man's own, is evident from the signification of "the flesh of man," as being that which is his own (of which below); and from the signification of "pouring," as being to communicate; for the like is signified by "pouring" as by "touching," but "pouring" is said of liquids, as of oil, wine, and water, and "pouring forth" of things Divine, celestial, and spiritual; while "touching" is said of things dry and bodily (that "to touch" denotes to communicate, see n. 10130). Hence it follows that by the oil of anointing not being poured on the flesh of man is signified that the Divine good of the Lord's Divine love is not communicative to that which is man's own, because that which is man's own is nothing but evil, and the Lord's Divine good cannot be communicated to what is evil. (That what is man's own is nothing but evil, see n. 210, 215, 731, 874-876, 987, 1023, 1024, 1047, 5660, 5786, 8480.) [2] Man has that which is his own in both the will and the understanding; the former is evil, and the latter is the falsity thence derived; that is to say, the former is signified by "the flesh of man," and the latter by the "blood" of this flesh. That this is so is evident from the following passages: Jesus said, Blessed art thou, Simon, for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens (Matt. 16:17). That "flesh" here, and also "blood," denote that which is man's own, is very evident. [3] In John: As many as received Him, to them gave He power to be the sons of God, who were born, not of bloods, nor of the will of the flesh, but of God (John 1:12, 13). By "bloods" are here signified the falsities which come forth from that which is man's own in his understanding; and by "the will of the flesh" are signified the evils which come forth from that which is his own in his will. (That "bloods" denote falsity from evil, thus what is man's own in the understanding derived from what is his own in the will, see n. 4735, 9127.) [4] In Isaiah: I will feed thine oppressors with their own flesh; and they shall be drunken with their own blood as with new wine (Isa. 49:26); where to "feed them with their own flesh, and make them drunken with their own blood," denotes to fill them with evil and the falsity of evil, thus with that which is their own; for both evil and falsity are from this. [5] In Jeremiah: Cursed is the man that trusteth in man, and maketh flesh his arm (Jer. 17:5). "To trust in man, and make flesh his arm," denotes to trust in himself and in what is his own. [6] In Isaiah: The people is become like food for the fire; if one shall cut down on the right hand, he shall be hungry; and if he shall eat on the left hand, they shall not be satisfied; they shall eat every man the flesh of his own arm: Manasseh, Ephraim; and Ephraim, Manasseh (Isa. 9:19, 20). By "food for the fire" is signified the appropriation of evils, or the cupidities of the love of self and the world; by "being hungry and not being satisfied" is signified not to receive the good and truth of faith; by "the flesh of the arm" is signified what is man's own of both kinds; by "Manasseh," the evil of the will; by "Ephraim," the falsity of the understanding; and by "eating," to make one's own. (That "fires" denote the evils or cupidities of the love of self and the world, see n. 5071, 5215, 6314, 6832, 7324, 7575, 9141; and that "to be hungry and not satisfied" denotes not to receive the good and truth of faith, is because by "hunger and thirst" is signified the desolation of good and truth, n. 5360, 5376, 6110, 7102, 8568; that the "right hand" denotes the good from which is truth, and the "left hand" the truth through which is good, see n. 10061.) Hence "to be hungry if he cut down on the right hand, and not to be satisfied if he ate on the left hand," signifies that however much they are instructed concerning good and truth, they will nevertheless not receive them. [7] "Manasseh" denotes the good of the will (see n. 5348, 5351, 5353, 6222, 6234, 6238, 6267); and "Ephraim" denotes the truth of the understanding (n. 3969, 5354, 6222, 6234, 6238, 6267); hence in the opposite sense "Manasseh" denotes the evil of the will, and "Ephraim" the falsity of the understanding, for almost all things in the Word have also an opposite sense. "To eat" denotes to appropriate (n. 3168, 3513, 3596, 4745); hence it is plain what is meant by "eating the flesh of his own arm," namely, appropriating to themselves evil and falsity from what is their own. It is said "the flesh of the arm" because by the "arm," as by the "hand," is signified that which belongs to man, and in which he trusts (see at the places cited in n. 10019). [8] In Zechariah: I said, I will not feed you; he that dieth let him die; let those who remain eat everyone the flesh of another (Zech. 11:9). "Not to feed" denotes not to instruct and reform; "to die" denotes to perish as to spiritual life; "to eat the flesh of another" denotes to appropriate to themselves the evils which are from that which is another's. [9] In Ezekiel: Jerusalem, thou hast committed whoredom with the sons of Egypt thy neighbors, great in flesh (Ezek. 16:26). "Jerusalem" denotes the perverted church; "to commit whoredom with the sons of Egypt great in flesh" denotes to falsify the truths of the church by means of memory-knowledges which are from the natural man alone, thus by means of sensuous memory-knowledges. (That "Jerusalem" denotes the church, see n. 402, 2117, 3654, here the perverted church; that "to commit whoredom" denotes to falsify truths, n. 2466, 2729, 8904; that "sons" denote truths and also falsities, n. 1147, 3373, 4257, 9807; that "Egypt" denotes memory-knowledge in both senses, see the places cited in n. 9340; and that it denotes the natural, n. 9391.) Hence those are called "great in flesh" who from the things of sense reason and draw conclusions about the truths of the church. They who do this, seize on falsities instead of truths, for to reason and draw conclusions from the things of sense is to do so from the fallacies of the bodily senses; wherefore it is sensuous men who are meant by "great in flesh," because they think from that which is their own in the body. [10] In Isaiah: Egypt is a man, and not God; and his horses are flesh, and not spirit (Isa. 31:3). Here also "Egypt" denotes memory-knowledge; his "horses" denote the understanding thence derived; this is called "flesh not spirit," when they draw conclusions from what is their own, and not from the Divine (that "horses" denote the understanding, see n. 2761, 2762, 3217, 5321, 6534; and that the "horses of Egypt" denote memory-knowledges in conformity with a perverted understanding, n. 6125, 8146, 8148). [11] That by "flesh" is signified that which is man's own, or what is the same, the evil of his will, is evident from Moses where the subject treated of is the desire of the Israelitish people to eat flesh, of which it is thus written: The rabble that was in the midst of the people lusted a lust, and said, Who shall feed us with flesh? Jehovah said, Tomorrow ye shall eat flesh; ye shall not eat it one day, nor two days, nor five days, nor ten days, nor twenty days, but even for a month of days. And there went forth a wind from Jehovah, and carried off the quails from the sea, and let them fall over the camp, as it were two ells upon the faces of the earth. The people rose up all the day and all the night, and all the next day, and gathered and spread them round about the camp. While the flesh was yet between their teeth, before it was swallowed, the anger of Jehovah burned against the people, and Jehovah smote the people with a very great plague; whence he called the name of that place, The graves of lust (Num. 11:4, 18-20, 31-33). [12] That "flesh" signified what belonged to that nation, can be seen from the details in this passage; for had it not been so, what evil could there have been in desiring flesh, especially as flesh had previously been promised them (Exod. 16:12)? But as it signified that which was their own, thus the evil of the will, in which that nation was more than other nations, therefore it is said when they desired flesh, that they "lusted a lust;" and therefore they were smitten with a great plague, and the name of the place where they were buried was called "the graves of lusts [concupiscentiarum]." Whether you say evil of the will, or concupiscence, it is the same, for the evil of the will is concupiscence, because man's own desires nothing but its own, and not anything of the neighbor, or anything of God, except for the sake of itself. Because that nation was of this character, it is said that "they should eat flesh, not one day, nor two, nor five, nor ten, nor twenty, but even for a month of days," by which is signified that that nation would be such forever; for "a month of days" means forever, and therefore it is said that "the flesh being yet between the teeth, before it was swallowed, they were smitten with a great plague;" for by "teeth" is signified the bodily (or corporeal) own, which is the lowest of man (n. 4424, 5565-5568, 9062). (That that nation was of such a character, see the places cited in n. 9380; and also in the song of Moses in Deuteronomy, 32:20-28, 32-34.) [13] In the Word, "spirit" is opposed to "flesh," because by "spirit" is signified life from the Lord, and by "flesh" life from man, as in John: It is the spirit that quickeneth, the flesh profiteth nothing; the words that I speak unto you are spirit and are life (John 6:63). From this it is evident that "spirit" denotes life from the Lord, which is the life of love and faith to Him from Him; and that "flesh" denotes life from man, thus what is his own; hence it is said, "the flesh profiteth nothing." In like manner elsewhere: That which is born of the flesh is flesh; but that which is born of the spirit is spirit (John 3:6). God remembered that they were flesh, a wind [spirit] that goeth away, and cometh not again (Ps. 78:39). [14] As by "flesh," when said of man, is signified that which is his own, which is the evil of the love of self and the world, it is plain what is signified by "flesh" when said of the Lord, namely, that which is His own, which is the Divine good of the Divine love. This is signified by the "flesh" of the Lord in John: The bread that I will give is My flesh. Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you; he that eateth My flesh, and drinketh My blood, hath eternal life; for My flesh is food indeed, and My blood is drink indeed (John 6:51, 53-55). (That by the Lord's "flesh" is signified the Divine good of His Divine love, and by His "blood" the Divine truth proceeding from this Divine good, thus the like as by the bread and the wine in the Holy Supper, and that these are His own in His Divine Human, see n. 1001, 3813, 4735, 4976, 6978, 7317, 7326, 7850, 9127, 9393, 10026, 10033, 10152; and that the sacrifices represented the goods which are from the Lord, and that on this account their "flesh" signified goods, see n. 10040, 10079). Moreover, in the Word throughout mention is made of "all flesh," and by it is meant every man (as Gen. 6:12-13, 17, 19; Isa. 40:5-6; 49:26; 66:16, 23-24; Jer. 25:31; 32:27; 45:5; Ezek. 20:48; 21:4-5; and elsewhere).

And in the quality thereof ye shall not make any like it. That this signifies no imitation from the study of man, is evident from the signification of "making any like it in quality," that is, making the like oil by means of the like spices, as being to prepare in imitation by the study of man. That these things are signified by these words, follows from the connection of the things in the internal sense; for it is said first, that it should "not be poured upon the flesh of man," by which is signified that which is not communicative to what is man's own; and next that it shall be "holy unto you;" whereas that which is made from man, and by his study, is made from what is his own, and is not holy, because study from what is man's own is nothing but falsity from evil, for it regards itself and the world as the end, and not the neighbor and God; and therefore it is called "imitation." [2] The case herein is this. Everything that is from the Lord is good and true. But the good and truth in imitation of this by man is not good and true, for the reason that everything good and true has life in it from its end. An end from man is merely for the sake of himself; whereas that which is good and true from the Lord is for the sake of good itself and truth itself as ends, thus for the sake of the Lord, because everything good and true is from Him. With man the end is himself, for it is his will, and it is his love; because that which a man loves, and that which he wills, this he has as his end. All the love with man from man is the love of self and the love of the world for the sake of self; but the love with man from the Lord is love toward the neighbor and love to God. The difference between these loves is as great as that between hell and heaven; and indeed the love of self, and the love of the world for the sake of self, reign in hell and are hell; whereas love toward the neighbor and love to the Lord reign in heaven and are heaven. Moreover, a man is such, and such remains to eternity, as is his love; for love is everything of man's will, and from this of his understanding, because the love which makes the will continually flows into the understanding, and kindles it, and enlightens it. From this it is that when those who love what is evil are thinking by themselves, they think what is false in conformity with the evil of their love; although before men they speak differently, from hypocrisy, and some from persuasive faith, the quality of which may be seen above (n. 9364, 9369). [3] Be it known that before men a man is able by study to imitate Divine things themselves, and to present himself as an angel of light; whereas before the Lord and before the angels the external form does not appear, but the internal; and when this is from what is man's own, it is filthy. Within such persons there is merely what is natural, and nothing spiritual; they see only from natural light, and not at all from the light of heaven. Nay, they do not know what the light of heaven is, and what the spiritual is, for all their interiors are turned outward, almost like the interiors of animals, nor do they suffer themselves to be raised upward by the Lord; when yet man possesses this special privilege above the beasts, that he is capable of being raised by the Lord to heaven and to the Lord, and thus of being led. All those are so raised who love good and truth for the sake of good and truth, which is the same as loving the neighbor and God; for in a general sense the neighbor is what is good and true, and in a lower sense what is just and right; and moreover God is what is good and true, and what is just and right, because these are from God. [4] From all this it can be seen what it is to imitate Divine things by the study of man; the quality of those who do this is described in the Word throughout by "Egypt" and "Pharaoh," for by "Egypt" and "Pharaoh" are signified the memory-knowledges that belong to the natural man; and it is also described by "Asshur," by whom is signified reasoning from memory-knowledges (concerning "Egypt" see the places cited in n. 9340, 9391; and concerning "Asshur," n. 1186). [5] Among spirits there are great numbers who imitate Divine things by study and art; for they counterfeit what is sincere, upright, and pious, insomuch that good spirits would be led astray unless the Lord enlightened them, and made them see the interiors of those who would lead them astray, at the sight of which the good are seized with horror, and flee away. But such spirits are stripped of their externals, and are let into their interiors which are diabolical, and thus of themselves they sink down into hell. (More may be seen concerning these spirits in a following article, n. 10286.)

Holy shall it be to you. That this signifies because it is the Divine of the Lord, is evident from the signification of "holy," when said of the oil of anointing, as being the Divine of the Lord; for the oil of anointing was representative of the Divine good of the Divine love in the Lord's Divine Human, thus was representative of His Divine Human itself; for whether you say the Divine good of the Divine love, or the Divine Human, it is the same. As this was signified by the "oil of anointing," and was represented by anointing, and as this alone is holy, and from this that which proceeds from Him is holy, because it is of Him, therefore it is so often said, that this is "holy" (see also above, n. 10266).

The man who shall make ointment like it. That this signifies the imitation of Divine things by art, is evident from the signification of "making like it," as being imitation; and from the signification of the "ointment," as being Divine truths which are of the Lord alone, and from the Lord alone (see above, n. 10264). That imitation by art is signified is because all imitation of Divine things by man is done by art. How the case herein is can be seen from what was said and shown above (n. 10284). But all this can be further illustrated by what exists among spirits. Those of them who attribute all things to fortune and their own sagacity, and nothing to the Divine (as they had done in the world), know how to imitate Divine things by various methods; for they present to view palaces almost like those in the heavens, also groves and fields almost like those which are presented to view by the Lord among good spirits; they adorn themselves with shining garments, and the sirens even assume a beauty almost angelic; but all these things are produced by art by means of phantasies. And however much these things may appear similar in the outward form, nevertheless in the internal form they are loathsome, which also is instantly made manifest to good spirits by the Lord; because if this were not done they would be led astray. The external is taken away, and then the diabolism within stands forth; what is external is taken away by means of light let in upon it from heaven, whereby is dispelled the delusive light of phantasies by means of which they produce such effects. From this can be seen the nature of the imitation of Divine things by art. But the things which are from the Lord are inwardly heavenly, and the more interior they are, so much the more heavenly they are; for Divine things increase in perfection toward the interiors, until finally they are of unspeakable perfection and beauty. [2] The like is the case with the imitation of what is good and true among those who live evilly; those of them who know how to counterfeit good affections, and somewhat of charity toward the neighbor, and of love to God, and at the same time from these affections speak and preach the truths of faith as if from the heart, are in a similar light of foolishness and phantasy; and therefore when the external which had counterfeited what is internal is taken away, there appears the infernalism that lay hidden within, which is nothing but evil and the falsity of evil; and then it is in like manner presented to view that this evil is their love, and the falsity of this evil their faith. From all this it is again evident what is the imitation of things Divine by the study of man (of which above, n. 10284).

And who shall put of it upon a stranger. That this signifies conjunction with those who do not acknowledge the Lord, thus who are in evils and the falsities of evil, is evident from the signification of "putting upon" anyone, when said of Divine truths, which are signified by the "aromatic ointment," as being to conjoin; and from the signification of "a stranger," as being one who is not of the church, thus who does not acknowledge the Lord, and consequently is in evils and falsities; for he who does not acknowledge the Lord is not of the church; and he who denies the Lord is in evils and falsities, because what is good and true comes from no other source. That such persons are signified by "strangers" will be seen from the passages in the Word which will follow. But something shall first be said about the conjunction of Divine truth with those who do not acknowledge the Lord. This conjunction is profanation, for profanation is the conjunction of Divine truth with falsities from evil; and this conjunction which is profanation is not possible with any but those who have first acknowledged the things of the church, and especially the Lord, and have afterward denied the same. For by the acknowledgment of the truths of the church, and of the Lord, communication is effected with the heavens, and from this the opening of the interiors of man toward heaven; and by denial afterward is effected the conjunction of the same with falsities from evil; for all things which a man acknowledges remain implanted, because nothing perishes with man which has entered by means of acknowledgment. [2] The state of the man who commits profanation is that he has communication with the heavens and at the same time with the hells; by truths with the heavens, and by falsities of evil with the hells; from this in the other life there comes a tearing asunder, whereby everything of interior life perishes. After this tearing asunder such persons barely appear as men, but as burnt bones in which there is but little life. (See what has already been said and shown about profanation, namely: That those profane who have first acknowledged truths Divine, and afterward deny them, n. 1001, 1010, 1059, 2051, 3398, 4289, 4601, 6348, 6960, 6963, 6971, 8394: That those who have denied them from infancy, such as the Jews and others, do not profane, n. 593, 1001, 1059, 3398, 3489, 6963: And that the greatest care is taken by the Lord to prevent profanation with man, see n. 301-303, 1327, 1328, 2426, 3398, 3402, 3489, 6595.) [3] But be it known that there are very many genera of profanation, and of these many species; for there are those who profane the goods of the church, and there are those who profane its truths; there are those who profane much, and those who profane little; there are those who profane interiorly, and those who profane more and more exteriorly; there are those who profane through belief contrary to the truths and goods of the church; there are those who profane through the life; and there are those who profane through the worship. Hence result many hells of profaners, which are distinct from one another according to the diversities of the profanation. The hells of the profanations of good are at the back; but the hells of the profanations of truth are under the feet and at the sides. Such hells are deeper than the hells of all other evils, and are seldom opened. [4] That "strangers" denote those who do not acknowledge the Lord, and are unwilling to acknowledge Him, whether they be out of the church or within it, thus who are in evils and in the falsities of evil, and in a sense abstracted from persons, that they are evils and the falsities of evil, is evident from many passages in the Word. It is said "those who do not acknowledge the Lord, thus who are in evils and the falsities of evil," because those who do not acknowledge the Lord must needs be in evils and the falsities of evil; for all good and the truth of good are from the Lord, and therefore those who deny the Lord are in evils and the falsities of evil; according to the words of the Lord in John: Unless ye believe that I am, ye shall die in your sins (John 8:24). [5] That these are "strangers," is evident from the following passages. In Isaiah: Your land is a solitude, your cities are burned with fire; your ground, strangers shall devour it in your presence; and it shall be a solitude, as the overthrow of strangers (Isa. 1:7). By "land" in this passage is not meant land, nor by "cities" and "ground," cities and ground; but by "land" is meant the church; in like manner by "ground;" and by "cities," the truths of the church which are called doctrinal things, and which are said to be "burned with fire" when they have been consumed by the evils of the loves of self and of the world. From this it is evident what is signified by "strangers devouring the ground," namely, that evils and the falsities of evil devour the church; and by "the land being desolate" (that "land" or "earth" denotes the church, see the places cited in n. 9325; in like manner "ground," n. 566, 1068; that "cities" denote the doctrinal things of the church, thus its truths, n. 2268, 2451, 2712, 2943, 3216, 4492, 4493; and "fire" the evils of the loves of self and of the world, n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7575, 9141). [6] In Jeremiah: Disgrace hath covered our faces, seeing that strangers are come against the sanctuaries of the house of Jehovah (Jer. 51:51). "Strangers against the sanctuaries of the house of Jehovah" denote evils and the falsities of evil against the truths and goods of the church; those of the nations were called "strangers" who were servants in the Jewish Church; and by the "nations" of that land are also signified evils and falsities (n. 9320). In the same: Thou sayest, There is no hope, no; but I will love strangers, and after them will I go (Jer. 2:25). "To love strangers, and to go after them," denotes to love evils and the falsities of evil, and to worship them. [7] In Ezekiel: I will bring the sword upon you, and I will give you into the hand of strangers (Ezek. 11:8, 9); where "to bring a sword" denotes falsities from evil fighting against truths from good; "to give into the hand of strangers" denotes that they should believe and serve these falsities. (That a "sword" denotes truth fighting against falsities, and in the opposite sense falsities fighting against truths, see n. 2799, 6353, 7102, 8294.) [8] Again: Thou shalt die the deaths of the uncircumcised in the hand of strangers (Ezek. 28:10). "The uncircumcised" denote those who in respect to the life are in filthy loves and their cupidities, however much they may be in doctrinal things (n. 2049, 3412, 3413, 4462, 7045, 7225), whose death is spiritual death; "in the hand of strangers" denotes in evils themselves and the falsities of evils. [9] Again: Jerusalem is an adulterous wife under her man, she receiveth strangers (Ezek. 16:32). "Jerusalem an adulterous wife" denotes the church in which good is adulterated; "to receive strangers" denotes to acknowledge evils and the falsities of evil in life and doctrine. And in Joel: Jerusalem shall be holiness, and there shall no strangers pass through her any more (Joel 3:17). "Jerusalem" denotes the church, but that in which the Lord is acknowledged, men live in good, and believe in the truths which are from the Lord; that "strangers shall not pass through her any more" denotes that the evils and falsities of evil which are from hell shall not enter. [10] In David: Strangers are risen up against me, and violent men have sought after my soul (Ps. 54:3). Here also "strangers" denote evils and the falsities of evil; "violent men" denote the same doing violence to goods and truths. Those who look solely at the sense of the letter of the Word, understand nothing else by "strangers" than those who are outside the church, and that they will rise up against David; whereas nothing of person enters into the heavens, but only the things which are signified (n. 8343, 8985, 9007); thus not strangers, but instead of them strange things, which are those which are estranged from the church, thus evils and the falsities of evil which destroy the church; by "David" also, against whom they would rise up, is perceived the Lord (n. 1888, 9954). [11] In Moses: He forsook God who made him, and lightly esteemed the Rock of his salvation; they provoked Him to jealousy by strangers (Deut. 32:15, 16). "To forsake God, and lightly esteem the Rock of salvation," denotes to deny the Lord; "to provoke by strange things" denotes by evils and the falsities of evil. (That a "Rock" denotes the Lord as to the truths of faith, see n. 8581.) Moreover, in other places also "strangers" denote evils and falsities (as in Isa. 25:2, 5; Jer. 30:8; Ezek. 31:11, 12). [12] As "strangers" signified those who are in evils and the falsities of evil, and from this in the abstract sense, evils and the falsities of evil, therefore it was forbidden that a stranger should eat the holy things (Lev. 22:10); that a stranger should approach the office of the priesthood, or the service of the sanctuary; and that if he did so he should be slain (Num. 1:51; 3:10, 38; 18:7). [13] It was also forbidden to burn incense from strange fire, for doing which Nadab and Abihu, sons of Aaron, were consumed by fire from heaven (Lev. 10:1, 2); for by the holy fire which was from the altar was signified love Divine; but by "strange fire," infernal love, and hence also evils and their cupidities (see n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7575, 9141). [14] Mention is also made of "foreigners," which is expressed in the original tongue by another word than "strangers," and by "foreigners" are signified falsities themselves, as in these passages: O Jehovah look on our reproach; our inheritance is turned unto strangers, and our houses unto foreigners (Lam. 5:1, 2). Strangers have led captive his strength, and foreigners have entered his gates, and shall cast a lot upon Jerusalem (Obad. 11). "To cast a lot upon Jerusalem" denotes to destroy the church, and to dissipate its truths. [15] In Zephaniah: I will visit upon the princes, and upon the king's sons, and upon all such as are clothed in the clothing of a foreigner (Zeph. 1:8). "Those clothed in the clothing of a foreigner" denote those who are in falsities; for "princes and the king's sons," upon whom was visitation, denote the chief truths, and in the opposite sense the chief falsities (that princes have this signification, see n. 1482, 2089, 5044; and that "kings" denote truths themselves, and in the opposite sense falsities themselves, n. 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148); consequently "the king's sons" denote that which is derived therefrom. [16] In David: Deliver me and rescue me out of the hand of the sons of the foreigner, whose mouth speaketh emptiness, and their right hand is a right hand of a lie (Ps. 144:7, 8, 11). That "the sons of the foreigner" denote those who are in falsities, thus falsities, is very evident, for it is said, "whose mouth speaketh emptiness, and their right hand is the right hand of a lie;" for "emptiness" denotes falsity of doctrine, and "a lie," falsity of life (n. 9248).

He shall be cut off from his peoples. That this signifies separation and spiritual death, is evident from the signification of being "cut off" and of being "slain," as being to be separated from those who are in good and the truths thence derived, and to perish as to spiritual life (see n. 6767, 8902); and from the signification of "peoples," as being those of the church who are in the truths and goods of faith (n. 3581, 4619, 6451, 6465, 7207); and thus to be "cut off from the peoples" denotes to be separated from them and perish. In the Word those who are of the church are sometimes called a "people," sometimes a "nation," as "the Israelitish people," and "the Jewish nation." By a "people" is there signified those who are of the spiritual church, and by a "nation," those who are of the celestial church. It is from this that "peoples" signify the truths and goods of faith; but "nations," the goods of love (see at the places cited above).

Verses 34-38. And Jehovah said unto Moses, Take to thee fragrant spices, stacte, and onycha, and galbanum, things fragrant, and pure frankincense, so much in so much shall it be. And thou shalt make it incense, an ointment the work of a perfumer, salted, pure, holy. And thou shalt bruise of it small, and shalt put it before the Testimony in the Tent of meeting, whither I will come to meet thee; a holy of holies shall it be to you. And the incense which thou makest in its quality, ye shall not make for yourselves; holy to Jehovah shall it be to thee. The man who shall make like unto it, to make an odor with it, shall be cut off from his peoples. "And Jehovah said unto Moses," signifies again enlightenment and perception by the Lord through the Word; "take to thee fragrant spices," signifies the affections of truth from good which must be in Divine worship; "stacte," signifies the affection of sensuous truth; "and onycha," signifies the affection of interior natural truth; "and galbanum," signifies the affection of truths still more interior; "things fragrant," signifies affections from spiritual good; "and pure frankincense," signifies inmost truth, which is spiritual good; "so much in so much shall it be," signifies correspondence in every way; "and thou shalt make it incense," signifies worship from these things; "an ointment the work of a perfumer," signifies from the influx and operation of the Divine of the Lord into each and all things; "salted," signifies the longing of truth for good; "pure," signifies free from evil; "holy," signifies free from the falsity of evil; "and thou shalt bruise of it small," signifies the disposing of truths into their series; "and shalt put it before the Testimony in the Tent of meeting," signifies the worship of the Lord in heaven and in the church; "whither I will come to meet thee," signifies from the influx of the Lord; "a holy of holies shall it be to you," signifies because it is from the Lord; "and the incense which thou makest in its quality, ye shall not make for yourselves," signifies that worship from the holy truths of the church must not be applied in favor of the loves of man; "holy to Jehovah shall it be to thee," signifies that worship must be applied in favor of love Divine; "the man who shall make like unto it, to make an odor with it," signifies the imitation of Divine worship by means of the affections of truth and good from what is man's own; "shall be cut off from his peoples," signifies separation from heaven and the church, and spiritual death.

And Jehovah said unto Moses. That this signifies again enlightenment and perception by the Lord through the Word, is evident from the signification of "saying," when by Jehovah, as being enlightenment and perception (that it denotes enlightenment, see n. 7019, 10215, 10234; and that it denotes perception, n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2862, 3509, 5877); and from the representation of Moses, as being the Word (n. 6752, 7014, 7089). That "Jehovah" in the Word denotes the Lord, see at the places cited in n. 9373. Hence it is plain that by "Jehovah said unto Moses" is signified enlightenment and perception by the Lord through the Word. [2] That this is signified is because the Lord speaks with the man of the church in no other way than through the Word, for He then enlightens man so that he may see truth, and also gives him perception to perceive that it is so; but this is effected according to the quality of the desire for truth with the man, and the desire for truth with a man is according to his love of it. They who love truth for the sake of truth are in enlightenment, and they who love truth for the sake of good are in perception (what perception is, see at n. 483, 495, 521, 536, 597, 607, 784, 1121, 1387, 1919, 2144, 2145, 2171, 2515, 2831, 5228, 5920, 7680, 7977, 8780). [3] But the Lord spoke with Moses and the prophets by a living voice, in order that the Word might be promulgated, and be such that each and all things might have an internal sense. Consequently also in these words, "Jehovah said unto Moses," the angels, who are in the internal sense, do not know what "Moses" is, because the names of persons do not enter heaven (n. 10282), but instead of "Moses" they perceive the Word; and the expression "said" is turned with them into what is in agreement with the sense, thus here into being enlightened and perceiving. Moreover, in the angelic idea, "saying" and "speaking," when said of the Lord speaking through the Word, are nothing else.

Take to thee fragrant spices. That this signifies the affections of truth from good which must be in Divine worship, is evident from the signification of "spices," as being the perceptions and affections of truth and of good (n. 10254). That it signifies which must be in Divine worship, is because by the incense which was prepared from them is signified Divine worship (of which in what follows). The spices which are now mentioned are of a totally different kind from those of which the oil of anointing was prepared (verses 23, 24). These also are called "spices," but are expressed in the original tongue by another word. The spices from which the oil of anointing was prepared, in like manner signify perceptions and affections of truth and good as do these spices, but with the difference that the former truths belong to the celestial class, and the latter to the spiritual class. (That the former truths belong to the celestial class, see n. 10254; and that the latter belong to the spiritual class, will be seen in what follows.) [2] What is meant by belonging to the celestial class, and to the spiritual class, shall be briefly told. It has been frequently stated that heaven is distinguished into the celestial kingdom and the spiritual kingdom. In the two kingdoms the truths differ as do the goods; the good of the celestial kingdom is the good of love to the Lord, and the good of the spiritual kingdom is the good of charity toward the neighbor. Every good has its own truths; celestial good its own, and spiritual good its own; which are quite different from each other. (What this difference is can be seen from what has been shown concerning the two kingdoms at the places cited in n. 9277.) [3] That every good has its truths, is because good is formed by means of truths (n. 10252, 10266), and also manifests itself by means of truths. It is with these as it is with the will and the understanding in man; his will is formed by means of the understanding, and it also manifests itself by means of it; that which is of the will is called good, and that which is of the understanding is called truth.

Stacte. That this signifies the affection of sensuous truth, is evident from the signification of "stacte," as being sensuous truth; that it denotes the affection of this truth, is from its fragrance, for "odor" signifies perceptivity; a fragrant odor, the perceptivity of what is grateful; and an offensive odor, the perceptivity of what is ungrateful; and all gratefulness and ungratefulness of perception are from the affection which is of love, and according to it (see n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 5621, 10054). In general be it known that all things in the vegetable kingdom, whatever they may be, whether the produce of the forest, or that of gardens, fields, and plains, such as trees, crops, flowers, grasses, and vegetables, both in general and in particular, signify spiritual and celestial things, for the reason that universal nature is a theater representative of the Lord's kingdom (see at the places cited in n. 9280). [2] That "stacte" denotes the affection of sensuous truth is because it is mentioned first; for there are four spices of which the incense was prepared, as there were also four of which the oil of anointing was prepared; and that which is mentioned in the first place is the most external, as is also that which is mentioned in the first place for the preparation of the oil of anointing, which was best myrrh (that this denotes the perception of sensuous truth, see n. 10252). [3] That four spices were taken for the preparation of both the oil and the incense, was for the reason that they signified truths in their order from external to inmost; and they are in the same succession with man; for man has an external which is called the external man, and an internal which is called the internal man, in each of which there is an exterior and an interior; the most external is called the sensuous, and this is therefore signified by "stacte" (what the sensuous is, and its quality, see n. 9996, 10236). [4] That "stacte" denotes the affection of sensuous truth, cannot be confirmed from other passages in the Word, because it is nowhere else mentioned; but stacte of another kind, expressed in the original tongue by another word, is mentioned among those spices which were brought down into Egypt (Gen. 37:25; 43:11), and which involve such things as are in the external or natural man, because by "Egypt" is signified the memory-knowledge that is of the natural man (see at the places cited in n. 9391).

And onycha. That this signifies the affection of interior natural truth, is evident from the signification of "fragrant onycha," as being the affection of natural truth. By "onycha" is signified this truth, and by "fragrant," the perceptivity of what is grateful, which is from the affection of truth, thus there is signified the affection itself. It is said "fragrant onycha" because this expression is used both before and after the enumeration of these spices in these words: "take to thee fragrant spices, stacte, and onycha, and galbanum, things fragrant." That it is the affection of truth in the natural which is signified by "onycha," is because it is mentioned in the second place; for the spices are mentioned in order, according to the truths with man, from most external to inmost; hence by "stacte" is signified the affection of sensuous truth, which is truth most external; by "onycha," the affection of natural truth, which is interior truth in the natural man; by "galbanum," an affection of truth still more interior, which is interior truth in the spiritual or internal man; and by "frankincense," inmost truth in the internal man, which is spiritual good-in like manner as was signified by the spices from which the oil of anointing was prepared, which were best myrrh, aromatic cinnamon, aromatic calamus, and cassia (that these spices signified truths in such an order, see n. 10252, 10254, 10256, 10258). But the difference is that those truths which are signified by the spices of the oil of anointing, belong to the celestial class, while these truths which are signified by the spices of the incense, belong to the spiritual class (of which distinction see above, n. 10254, 10291).

And galbanum. That this signifies the affection of a truth still more interior, is evident from what was said just above (n. 10293). That "onycha" and "galbanum" denote truths successively more interior, can be confirmed in no other way than from their order, because they do not occur in the Word elsewhere.

Things fragrant. That this signifies affections from spiritual good, is evident from the signification of "fragrant spices," as being the affections of truth from good (shown above, n. 10291); (that they are from spiritual good, see n. 10254, 10290, 10293). The reason why the incense was prepared from spices, which signify truths from spiritual good; or what is the same, why the truths which are signified by these spices belong to the spiritual class, is that by "incense" is signified Divine worship which is performed by means of truths from this good, for it is confessions, adorations, prayers, and other similar things, which are specifically signified by "incense" (n. 9475); and such things come forth from the heart by means of the thoughts and the speech. That this worship is performed by means of spiritual truths, can be seen from the ideas in which a man is when in this worship, for the ideas in which a man then is are from his memory, and consequently from the understanding; and the things which proceed from this source are called spiritual. But as regards Divine worship from celestial good, such as is with those who are in the Lord's celestial kingdom, this is not performed by means of confessions, adorations, and prayers of the same quality as exist with those who are in the spiritual kingdom; thus not by means of truths from the memory, but by means of truths from the heart, which make one with the love itself in which they are; for the truths with these are inscribed on their love. When therefore they do from love what is commanded, they do it at the same time from truths, without any thought about these from doctrine, thus without calling them forth from the memory. (That such is the state of those who are in the Lord's celestial kingdom can be seen from what was shown concerning this kingdom and the spiritual kingdom in the passages cited in n. 9277.) (That "incense" signifies confessions, adorations, and prayers which proceed through the mouth from the thought, see n. 9475, 10177, 10198.)

And pure frankincense. That this signifies inmost truth, which is spiritual good, is evident from the signification of "frankincense," as being that which has been clarified from the falsity of evil. That the inmost truth which is signified by "frankincense" is spiritual good, is because the good with those who are in the Lord's spiritual kingdom is nothing else than truth, which is called good when the man wills and does it from conscience and affection. For with the spiritual all the will has been destroyed, but the understanding is preserved entire by the Lord, and in it there is implanted by the Lord a new will by means of regeneration. This will is the conscience with them, which is a conscience of truth. For whatever is implanted in the understanding and proceeds from the understanding, is truth, because man's understanding has been allotted to the reception of the truths of faith; but the will to the reception of the goods of love. From this it is evident that in its essence spiritual good is truth. (That with the spiritual a new will is implanted in their intellectual part, and that consequently the good with them is in its essence truth, see the places cited in n. 9277, 9596, 9684.) It is said of inmost truth that it is good, for the reason that the more interior things are, the more perfect they are; and because the inmost of man is his will, and that which belongs to the will is called good. (That "frankincense" denotes inmost truth, thus spiritual good, can be seen from the passages above adduced from the Word, n. 10177.) [2] As "frankincense" denotes spiritual good, and good is that which reigns in all truths, disposes them, conjoins them, and gives affection to them, therefore frankincense is mentioned in the last place, and on this account the vessels of incense were called "censers 10296-1;" for the name is from the essential, which is good; in like manner as the oil of anointing is named from the oil of olive, and not from the spices from which it was prepared; for a similar reason, namely, because "oil" signified good, and "spices" truths. [3] It is called "pure frankincense" because "pure" signifies that which has been clarified from the falsities of evil; and in the original tongue by this word is signified what is interiorly pure, but by another word that which is exteriorly pure or clean. That what is interiorly pure is signified by this word is evident in these passages: Wash you, make you pure, put away the wickedness of your works from before Mine eyes (Isa. 1:16). In vain have I rendered mine heart pure, and washed my hands in innocency (Ps. 73:13). To "render the heart pure" denotes to be purified interiorly; and to "wash the hands in innocency" denotes the same exteriorly. And again: Be thou pure when thou judgest (Ps. 51:4). (That by the other word is signified what is exteriorly pure or clean, may be seen in Lev. 11:32; 12:7, 8; 13:6, 13, 17, 23, 28, 34, 37, 58; 14:7, 8, 9, 20, 48, 53; 15:13, 28; 16:30; 22:7; Jer. 13:27; Ezek. 24:13; 39:12; and elsewhere.)

So much in so much shall it be, signifies correspondence in every way. By "so much in so much" is meant equally as much of one and of the other, or as much of the frankincense as of the spices, and by quantity both of measure and weight is signified correspondence, here correspondence in every way.

And thou shalt make it incense. That this signifies worship from these things, is evident from the signification of "incense," as being confessions, adorations, prayers, and such things of worship as come forth from the heart into the thought and speech (see n. 9475); for by the "smoke" of incense is signified elevation (n. 10177, 10198); and by "fragrant odor," grateful perception and reception (see the places cited in n. 10292). [2] As Divine worship, signified by the "incense of spices," is here described, and by the spices of which this incense was prepared are signified truths in their order, it shall here be told in a few words how the case is with this worship. But this is a secret which cannot be revealed unless the nature of man is known. Man is not man from his face, nor even from his speech, but from understanding and will; such as are his understanding and his will, such is the man. It is known that when he is born he has nothing of understanding and nothing of will; and also that his understanding and his will are formed by degrees from infancy; from this a man becomes a man, and such a man as are the understanding and the will that have been formed in him. The understanding is formed by means of truths, and the will by means of goods, insomuch that his understanding is nothing else than a composition of such things as bear relation to truths, and his will is nothing else than the affection of such things as are called goods. From this it follows that a man is nothing but the truth and good from which his two faculties have been formed. [3] Each and all things of his body correspond to these, as can be seen from the fact that the body instantly does that which the understanding thinks and the will wills; for the mouth speaks in accordance with the thoughts, the face changes in accordance with the affections, and the body makes movements in accordance with the commands of both. From this it is evident that a man is wholly such as are his understanding and his will, thus such as he is in respect to truths and in respect to goods; for as before said, truths constitute his understanding, and goods his will; or what is the same, a man is his own truth and his own good. [4] That this is so appears openly with spirits; these are nothing else than their own truths and their own goods which they had put on when they lived in the world as men; and yet they are human forms. Consequently from their face shines forth the quality of the truths and goods which they have; and this is also perceived from the sound and disposition of their speech, and from their gestures, especially from their spoken words; for their spoken words are not such as are with men in the world, but are in perfect harmony with their truths and goods, so as to proceed from these quite naturally. In this speech are spirits and angels when they are conversing together; and in respect to his spirit, man is in a like speech during his life in this world, although he is then unaware of it; for he thinks from similar ideas, as has also been observed by some learned men who have called these ideas immaterial and intellectual. After death, when the man becomes a spirit, these ideas become words. From all this it is again evident that a man is not anything else than his own truth and his own good. Hence it is that after death a man remains such truth and good as he has become. [5] It is said "such truth and good as he has become," and thereby is also meant such falsity and evil as he has become; for evil men call falsity truth and evil good. This is a secret which must by all means be known, in order that it may be known how the case is with Divine worship; but besides this there is one secret more, namely, that in every idea of thought proceeding from a man's will there is the whole man. This moreover follows from the former, for a man thinks from his truth and wills from his good, which are himself. That this is so can be seen from the following experience. When the angels perceive a single idea of a man, or a single idea of a spirit, they at once know the quality of the man or of the spirit. [6] These things have been said in order that it may be known how the case is with Divine worship, which is signified by the "incense of spices," namely, that the whole man is in each and all things of his worship, because his truth and good are there, which are himself. This is the reason why four spices are mentioned, by which are signified all truths in the complex. From all this it also follows that it is the same whether you say that Divine worship consists of these truths and goods, or that man consists of them, because as before said the whole man is in every one of the ideas of his thought, which are of his worship.

An ointment the work of a perfumer. That this signifies from the influx and operation of the Divine of the Lord into each and all things, is evident from the signification of "ointment," or "aromatic," as being truths in each and all things of worship (see n. 10264); and from the signification of "the work of an ointment maker" or "perfumer," as being the influx and operation of the Divine Itself (n. 10265). [2] How it is to be understood that there must be influx and operation into each and all things of worship shall also be briefly told. It is believed by those who are not acquainted with the arcana of heaven that worship is from man, because it proceeds from the thought and affection which are in him; but the worship which is from man is not worship, consequently the confessions, adorations, and prayers which are from man, are not confessions, adorations, and prayers which are heard and received by the Lord; but they must be from the Lord Himself with man. That this is so is known to the church, for it teaches that nothing that is good proceeds from man, but that all good is from heaven, that is, from the Divine there. From this also is all the good in worship; and worship without good is not worship; consequently in holy worship the church prays that God may be present and lead the thoughts of the discourse. The case herein is this. When a man is in genuine worship, then the Lord flows into the goods and truths which are with him, and raises them to Himself, and with them the man, insofar and in such a manner as he is in them. This elevation does not appear to the man unless he is in the genuine affection of truth and good, and in the knowledge, acknowledgment, and faith that everything good comes from above, from the Lord. [3] That it is so may be comprehended even by those who are wise from the world, for they know from their learning that natural influx, which is called by them physical influx, is not possible, but only spiritual influx; that is, that nothing can flow in from the natural world into heaven, but only from heaven into the world. From all this it can be seen how it is to be understood that the influx and operation of the Divine of the Lord are into each and all things of worship. That it is so has frequently been given me to experience; for it has been given me to perceive the very influx, the calling forth of the truths which were with me, their application to the objects of prayer, the affection of good that was adjoined, and the elevation itself. [4] Nevertheless a man must not let down his hands and await influx, for this would be to act like an effigy devoid of life; in spite of all he must think, will, and act as of himself, and yet must ascribe to the Lord everything of thought of truth and of endeavor of good; by so doing there is implanted in him by the Lord the capability of receiving Him and the influx from Him. [5] For man was created no otherwise than to be a receptacle of the Divine; and the capability of receiving the Divine is formed in no other way. When this capability has been formed, he afterward has no other will than that it should be so; for he loves the influx from the Lord, and is averse to any working from himself; because the influx from the Lord is the influx of good, whereas any working from himself is the working of evil. In such a state are all the angels in heaven; therefore by "angels" in the Word are signified truths and goods which are from the Lord, because the angels are receptions of these (n. 1925, 3039, 4085, 4295, 8192).

Salted. That this signifies the longing of truth for good, is evident from the signification of "salt," as being that longing for good which is of the love of truth (of which below); hence "salted" denotes that in which is this longing. The reason why there must be a longing of truth for good is that this longing is conjunctive of the two; for insofar as truth longs for good, so far it is conjoined with it. The conjunction of truth and good is what is called the heavenly marriage, which is heaven itself with man; and therefore when in Divine worship, and in each and all things of it, there is a longing for this conjunction, heaven is in each and all things there. Thus the Lord is in them. This is signified by the requirement that the incense should be salted. Salt has this signification from its conjunctive nature; for it conjoins all things, and from this gives them relish; salt 10300-1 even conjoins water and oil, which otherwise will not combine. [2] When it is known that by "salt" is signified a longing for the conjunction of truth and good, it can be known what is signified by the Lord's words in Mark: Everyone shall be salted with fire, and every sacrifice shall be salted with salt; salt is good, but if the salt have lost its saltiness, wherewith will ye season it? Have salt in yourselves (Mark 9:49, 50). "Everyone shall be salted with fire" denotes that everyone will long from genuine love; "every sacrifice shall be salted with salt" denotes that there shall be in all worship a longing from genuine love; "salt without saltiness" signifies a longing from some other love than genuine love; "to have salt in themselves" denotes the longing of truth for good. (That "fire" denotes love, see n. 4906, 5071, 5215, 6314, 6832, 10055; and that "sacrifice" denotes worship in general, n. 922, 6905, 8680, 8936.) Who can know what it is to be salted with fire, and why the sacrifice should be salted, and what it is to have salt in themselves, unless it is known what is meant by fire, salt, and by being salted? [3] In like manner in Luke: Whosoever he be of you that renounceth not all his possessions, he cannot be My disciple. Salt is good; but if the salt have lost its savor, wherewith shall it be seasoned? It is fit neither for the land, nor for the dunghill: they shall cast it out (Luke 14:33, 35). "To renounce all his possessions" denotes to love the Lord above all things; "his possessions" denote the things which are man's own; "salt that has lost its savor" denotes a longing from what is one's own, thus from the love of self and the world: such a longing is "salt without savor," not fit for anything. So also in Matthew: Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? It is no longer fit for anything but to be cast out, and to be trodden under foot by men (Matt. 5:13, 14). [4] That in all worship there must be a longing of truth for good is also signified by the law that every offering of the meat offering should be salted; and that upon every offering there should be the salt of the covenant of Jehovah (Lev. 2:13). By the "meat offering," and the "offering," which is sacrifice, is signified worship, as above; and salt is there called "the salt of the covenant of Jehovah," because by a "covenant" is signified conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416). Moreover, longing is the very ardor of love, thus its continuity; and love is spiritual conjunction. [5] As the longing of truth for good conjoins, so the longing of falsity for evil disjoins, and that which disjoins also destroys; consequently by "salt" in the opposite sense is signified the destruction and devastation of truth and good, as in Jeremiah: Cursed is the man that maketh flesh his arm; he shall not see when good cometh, but shall dwell in parched places, in a salt land which is not inhabited (Jer. 17:5, 6). "To make flesh his arm" denotes to trust in one's self, thus in what is one's own, and not in the Divine (n. 10283); and as one's own consists in loving self more than God and the neighbor, it is the love of self which is thus described: hence it said that "he shall not see when good cometh," and that "he shall dwell in parched places, and in a salt land," that is, in filthy loves and their longings, which have destroyed the good and truth of the church. [6] In Zephaniah: It shall be as Gomorrah; a place left to the nettle, and a pit of salt, and a waste forever (Zeph. 2:9). "A place left to the nettle" denotes the ardor and burning of the life of man from the love of self; "a pit of salt" denotes a longing for what is false, which, as it destroys truth and good, is called "a waste forever." It is said that it shall be "as Gomorrah," because by "Gomorrah and Sodom" is signified the love of self (n. 2220). [7] That Lot's wife was turned into a statue of salt, because she turned her face to these cities (Gen. 19:26), signified the vastation of truth and good; for in the internal sense to "turn the face to anything" denotes to love (n. 10189); hence it is that the Lord says: Let him not turn back to what is behind him; remember Lot's wife (Luke 17:31, 32). The whole land thereof shall be sulphur, and salt, and a burning, according to the overthrow of Sodom and Gomorrah (Deut. 29:22). By "land" here, as elsewhere in the Word, is meant the church (see at the places cited in n. 9325). [8] From this then it was that the cities which were no longer to be inhabited were after their destruction sown with salt (Judges 9:45). From all this it is evident that by "salt" in the genuine sense is signified the longing of truth for good, thus what is conjunctive; and in the opposite sense, the longing of falsity for evil, thus what is destructive. [9] He therefore who knows that "salt" denotes the longing of truth for good and their capability of conjunction, is able to know also what is signified by the waters of Jericho being healed by Elisha by casting in salt into their outlet (2 Kings 2:10-22); for by Elisha, as by Elijah, was represented the Lord in respect to the Word (n. 2762, 8029); and by "waters" are signified the truths of the Word; by the "waters of Jericho" the truths of the Word in the sense of the letter, and likewise by the "outlet of the waters;" and by "salt" is signified the longing of truth for good, and the conjunction of both; whence comes healing.

Footnotes

10296-1 "Censer" in the Latin is thuribulum, from thur, frankincense. [Reviser.]

10300-1 Probably here used in an old sense to include alkalies. [Reviser.]