AC 9974. Those who believe that they merit heaven by the goods which they do, do goods from themselves, and not from the Lord.

AC 9975. None of the goods which men do from themselves are good, because they are done for the sake of self, being done for the sake of reward; thus from these works they have regard in the first place to themselves; but the goods which men do from the Lord are all good, because they are done for the sake of the Lord and for the sake of the neighbor; thus in these goods they have regard in the first place to the Lord and the neighbor.

AC 9976. Therefore those who place merit in works love themselves, and those who love themselves despise the neighbor, and even are angry with God Himself if they do not receive the hoped for reward, for they do the works for the sake of the reward.

AC 9977. From this it is evident that their works are not from heavenly love, thus not from true faith; for the faith which regards good from self, and not from God, is not true faith. Such cannot receive heaven into themselves, for heaven with man is from heavenly love and true faith.

AC 9978. Those who place merit in works cannot fight against the evils which are from the hells, for no one can do this from himself; but the Lord fights and conquers for those who do not place merit in works.

AC 9979. The Lord alone had merit, because He alone, from Himself, has conquered and subdued the hells.  Hence the Lord alone is merit and righteousness.

AC 9980. Moreover from himself man is nothing but evil; thus to do good from self is to do it from evil.

AC 9981. That good must not be done for the sake of a reward, the Lord Himself teaches in Luke:--

If ye love those who love you, what thanks have ye? If ye do well to those who do well to you, what thanks have ye? for sinners do the same. Rather love your enemies, and do well, and lend, hoping for nothing; then shall your reward be great, and ye shall be sons of the Most High (Luke 6:32-35).

That a man cannot from himself do good that is good; but only from the Lord, the Lord also teaches in John:--

A man can receive nothing unless it be given him from heaven (John 3:27).

Jesus said, I am the vine, ye are the branches; he that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:5).

AC 9982. To believe that they will be rewarded if they do what is good, is not hurtful to those who are in innocence, as is the case with little children and with the simple; but to confirm themselves therein when they are grown up is hurtful: for a man is initiated into good by looking for a reward, and he is deterred from evil by looking for a punishment.  But in so far as he comes into the good of love and of faith, he is removed from having regard to merit in the goods which he does.

AC 9983. To do good that is good must be from the love of good, thus for the sake of good. They who are in this love abhor merit, for they love to do, and perceive satisfaction from it; and on the other hand, they are saddened if it is believed that it is done for the sake of something of self. The case herein is almost as it is with those who do what is good to friends for the sake of friendship, to a brother for the sake of brotherhood, to wife and children for their own sake, to their country for their country‘s sake; thus from friendship and from love. They who think well also say and insist that they do not do well for the sake of themselves; but for the sake of those to whom they do it.

AC 9984. The delight itself which is in the love of doing what is good without any end of recompense, is the reward which remains to eternity; for every affection of love remains inscribed on the life. Into this there is insinuated by the Lord heaven and eternal happiness.

1. And this is the word that thou shalt do to them, to sanctify them, to minister to Me in the priest’s office. Take one bullock a son of the herd, and two rams without blemish:

2. And bread of unleavened things, and cakes of unleavened things mixed with oil, and wafers of unleavened things anointed with oil; of fine flour of wheat shalt thou make them.

3. And thou shalt put them upon one basket, and bring them near in the basket, and the bullock and the two rams.

4. And Aaron and his sons thou shalt bring near unto the door of the Tent of meeting, and shalt wash them with waters.

5. And thou shalt take the garments, and shalt clothe Aaron with the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the girdle of the ephod.

6. And thou shalt set the miter upon his head, and put the crown of holiness upon the miter.

7. And thou shalt take the oil of anointing, and pour it upon his head, and anoint him.

8. And thou shalt bring near his sons, and clothe them with tunics.

9. And thou shalt gird them with a belt, Aaron and his sons, and shalt bind the tiaras on them, and the priesthood shall be to them for a statute of an age; and thou shalt fill the hand of Aaron and the hand of his sons.

10. And thou shalt bring near the bullock before the Tent of meeting; and Aaron and his sons shall lay their hands upon the head of the bullock.

11. And thou shalt slay the bullock before Jehovah, at the door of the Tent of meeting.

12. And thou shalt take of the blood of the bullock, and shalt put it upon the horns of the altar with thy finger; and all the blood thou shalt pour out at the base of the altar.

13. And thou shalt take all the fat that covereth the intestines, and the caul upon the liver, and the two kidneys, and the fat that is upon them, and shalt burn them on the altar.

14. And the flesh of the bullock, and its skin, and its dung, shalt thou burn with fire without the camp; this is sin.

15. And thou shalt take one ram; and Aaron and his sons shall lay their hands upon the head of the ram.

16. And thou shalt slay the ram, and thou shalt take its blood, and sprinkle it upon the altar round about.

17. And thou shalt cut the ram into its pieces, and shalt wash its intestines, and its legs, and put them upon its pieces, and upon its head.

18. And thou shalt burn with the whole ram upon the altar; this is a burnt-offering unto Jehovah; an odor of rest; an offering made by fire unto Jehovah is this.

19. And thou shalt take the second ram; and Aaron and his sons shall lay their hands upon the head of the ram.

20. And thou shalt slay the ram, and shalt take of its blood, and shalt put it upon the lap of the ear of Aaron, and upon the lap of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and thou shalt sprinkle the blood upon the altar round about.

21. And thou shalt take of the blood that is upon the altar, and of the oil of anointing, and shalt sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he shall be holy, and his garments, and his sons, and the garments of his sons with him.

22. And thou shalt take of the ram the fat, and the tail, and the fat that covereth the intestines, and the caul of the liver, and the two kidneys, and the fat that is upon them, and the right hind quarter; because a ram of fillings is he:

23. And one loaf of bread, and one cake of bread with oil, and one wafer, out of the basket of unleavened things that is before Jehovah:

24. And thou shalt put the whole upon the palms of Aaron, and upon the palms of his sons; and shalt wave them a wave offering before Jehovah.

25. And thou shalt take them from their hand, and shalt burn them on the altar upon the burnt-offering, for an odor of rest before Jehovah; an offering by fire is this to Jehovah.

26. And thou shalt take the breast from the ram of fillings, which is for Aaron, and shalt wave it a wave-offering before Jehovah; and it shall be to thee for a portion.

27. And thou shalt sanctify the breast of the waving, and the hind quarter of the uplifting, which is waved, and which is uplifted from the ram of fillings, of that which is for Aaron, and of that which is for his sons:

28. And it shall be to Aaron and his sons for a statute of an age from among the sons of Israel; for it is an uplifting; and it shall be an uplifting from among the sons of Israel of their peace sacrifices, their uplifting to Jehovah.

29. And the garments of holiness which are for Aaron shall be for his sons after him, to be anointed in them, and to fill in them their hand.

30. Seven days shall the priest after him of his sons put them on, who shall enter into the Tent of meeting to minister in the holy.

31. And thou shalt take the ram of fillings, and boil its flesh in a holy place.

32. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the door of the Tent of meeting.

33. And they shall eat those things wherein expiation was made, to fill their hand, to sanctify them; and a stranger shall not eat, because they are holy.

34. And if there be anything left of the flesh of fillings, and of the bread, unto the morning, thou shalt burn what is left with fire; it shall not be eaten, because it is holy.

35. And thus shalt thou do to Aaron and to his sons, according to all that I have commanded thee; seven days shalt thou fill their hand.

36. And a bullock of sin thou shalt offer daily upon the propitiations; and thou shalt cleanse it from sin upon the altar in making thy propitiation upon it; and thou shalt anoint it, to sanctify it.

37. Seven days thou shalt make propitiation upon the altar, and shalt sanctify it, and the altar shall be a holy of holies; everyone that toucheth the altar shall be sanctified.

38. And this is what thou shalt offer upon the altar: two lambs sons of a year, day by day, continually.

39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer between the evenings:

40. And a tenth of fine flour mingled with beaten oil, a fourth of a hin, and a drink-offering of the fourth of a hin of wine for the first lamb.

41. And the second lamb thou shalt offer between the evenings; according to the meat-offering of the morning, and according to the drink-offering thereof, thou shalt do thereto, for an odor of rest, a fire-offering to Jehovah:

42. A continual burnt-offering to your generations at the door of the Tent of meeting before Jehovah; where I will meet with you, to speak unto thee there.

43. And there I will meet with the sons of Israel, and it shall be sanctified in My glory.

44. And I will sanctify the Tent of meeting, and the altar; and Aaron and his sons will I sanctify to minister to Me in the priest‘s office.

45. And I will dwell in the midst of the sons of Israel, and will be to them for God.

46. And they shall know that I am Jehovah their God, who have brought them out from the land of Egypt, that I may dwell in the midst of them; I am Jehovah their God.

AC 9985. In the internal sense in this chapter the subject treated of is the glorification of the Lord in respect to the Human, which is signified by the inauguration of Aaron and his sons into the priesthood.

AC 9986. Verses 1-3. And this is the word that thou shalt do to them to sanctify them, to minister to Me in the priest’s office.  Take one bullock a son of the herd, and two rams without blemish; and bread of unleavened things, and cakes of unleavened things mixed with oil, and wafers of unleavened things anointed with oil; of fine flour of wheat shalt thou make them. And thou shalt put them upon one basket, and bring them near in the basket; and the bullock and the two rams.  ”And this is the word that thou shalt do to them,“ signifies a law of order; ”to sanctify them,“ signifies a representation of the Lord in respect to the Divine Human; ”to minister to Me in the priest‘s office,“ signifies to represent all the work of salvation by Him; ”take one bullock a son of the herd,“ signifies the purification of the natural or external man; ”and two rams without blemish,“ signifies the purification of the spiritual or internal man; ”and bread of unleavened things,“ signifies the purification of the celestial in the inmost of man; ”and cakes of unleavened things mixed with oil,“ signifies the purification of the middle celestial; ”and wafers of unleavened things anointed with oil,“ signifies the celestial in the external man; ”of fine flour of wheat shalt thou make them,“ signifies the truth which is from Divine good; ”and thou shalt put them upon one basket,“ signifies the sensuous in which they are; ”and bring them near in the basket,“ signifies thus the presence of all; ”and the bullock and the two rams,“ signifies the natural or external of man, and his spiritual or internal, which are to be purified.

AC 9987. And this is the word that thou shalt do to them. That this signifies a law of order, is evident from the signification of a ”word,“ as being Divine truth, and hence a law of order. In the general sense a ”word“ signifies an utterance of the mouth, or a speech; and as a speech is a thought of the mind uttered by means of words, therefore a ”word“ signifies the thing that is being thought; and from this, in the original tongue, everything that really exists, and is any.  thing, is called a ”word.“ But in an eminent sense the ”Word“ is Divine truth, for the reason that everything which really exists, and which is anything, is from Divine truth. Therefore it is said in David:--

By the word of Jehovah were the heavens made, and all the army of them by the breath of His mouth (Ps. 33:6);

where ”the word of Jehovah“ denotes the Divine truth that proceeds from the Lord; ”the breath of the mouth of Jehovah“ denotes the life thence derived; ”the heavens made by it, and all the army of them,“ denote the angels in so far as they are receptions of Divine truth. That ”the heavens“ denote the angels is because these constitute heaven; and as the angels are receptions of Divine truth, therefore by ”angels“ in the abstract sense are signified Divine truths which are from the Lord (n. 8192); and that in the same sense ”the army of the heavens“ denotes Divine truths (n. 3448, 7236, 7988).

[2] From this it can be seen what is signified by ”the Word“ in John:--

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt in us, and we saw His glory (John 1:1, 3, 14).

That the Lord is here meant by ”the Word“ is plain, for it is said that ”the Word was made flesh.“ The Lord is ”the Word,“ because when He was in the world, the Lord was Divine truth itself; and when He departed out of the world, the Divine truth proceeded from Him (n. 9199, 9315).

[3] That in the supreme sense ”the Word“ denotes the Lord as to Divine truth, or what is the same, that ”the Word“ denotes the Divine truth proceeding from the Lord, is evident from many passages, as in the following:--

They cried unto Jehovah, and He sent His Word, and healed them (Ps. 107:19, 20).

Ye have not the Word of the Father abiding in you, because whom He hath sent, Him ye believe not, and ye will not come to Me, that ye may have life (John 5:38, 40).

I have given them Thy word, therefore the world hateth them, sanctify them in Thy truth; Thy word is truth (John 17:14, 17).

He that sat on the white horse was clothed in a garment dipped in blood, and His name is called the Word of God. And He had upon His garment and upon His thigh a name written, King of kings, and Lord of lords (Rev. 19:13, 16).

From these and other passages it is evident that the Divine truth proceeding from the Lord is ”the Word,“ and in the supreme sense the Lord as to Divine truth, for it is said that ”the name of Him who sat on the white horse is the Word of God,“ and that ”He is King of kings and Lord of lords;“ and as ”the Word“ denotes Divine truth, it is said that ”He was clothed in a garment dipped in blood,“ for by ”garment“ is signified truth (n. 9952), and by ”blood“ truth from good. See this more fully explained in (n. 2760-2762).

[4] Hence all truth which is from the Divine is called the ”word,“ as in Joel:--

Jehovah uttered His voice before His army; for His camp is very great, for countless is he that doeth His word (Joel 2:11);

where the ”voice which Jehovah utters“ denotes truth from the Divine (n. 9926); the ”camp of Jehovah“ denotes heaven (n. 4236, 8193, 8196). From this it is evident that ”count less is he that doeth His word“ denotes one who does truth Divine. In Matthew:--

When anyone heareth the word of the kingdom, and heedeth it not, the evil one cometh and snatcheth away that which was sown in his heart. He that was sown upon stony places, is he that heareth the word and straightway with joy receiveth it; yet hath he not root. He that was sown among thorns, is he that heareth the word, but the care of the age and the deceitfulness of riches choke the word. He that was sown in good ground, is he that heareth the word and payeth attention, and from this bringeth forth fruit (Matt. 13:19-23);

that ”the word“ here denotes truth Divine is evident without explication. It is said ”the word of the kingdom,“ because it is the truth of heaven and the church, for ”the kingdom“ denotes heaven and the church.

[5] From this it can be seen that ”words“ denote Divine truths which are from the Lord; as in John:--

The words that I speak unto you, are spirit and are life (John 6:63).

Therefore also the commandments of the decalogue are called the ”ten words“ (Exod. 34:28). That ”the word“ denotes a law of order, is because the Divine truth that proceeds from the Lord makes order in the heavens, insomuch that it is order there.  Hence the laws of heavenly order are Divine truths (n 1728, 1919, 2258, 2447, 4839, 5703, 7995, 8513, 8700, 8988). The law of order which is signified by ”word“ in this chapter is the way in which the Lord glorified His Human, that is, made it Divine, for this is the subject here treated of in the internal sense; and from this in the relative sense the regeneration of man is treated of, for the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3245, 3246, 3296, 4402, 5688). That this is the law of order in especial, is because the Lord as to the Divine Human is Order in the heavens, and because everyone who is being regenerated is brought into this order; wherefore they who are in this order are in the Lord.

AC 9988. To sanctify them.  That this signifies to represent the Lord in respect to the Divine Human, is evident from the signification of ”to sanctify,“ as being to represent the Lord as to the Divine Human (n. 9956). That this is ”to sanctify“ is because the Lord alone is holy, and because all that is holy proceeds from Him, and all sanctification represents Him (n. 9479, 9680, 9820).

AC 9989. To minister to Me in the priest’s office.  That this signifies all the work of salvation by Him, is evident from the signification of ”the priest‘s office,“ as being a representative of the Lord as to the work of salvation (n. 9899).

AC 9990. Take one bullock a son of the herd.  That this signifies the purification of the natural or external man, is evident from the signification of a ”bullock,“ as being the good of innocence and of charity in the natural or external man (n. 9391). And because it is said ”a son of the herd,“ there is signified also the truth of this good, for a ”son“ denotes truth, and a ”herd,“ the natural. That a ”son“ denotes truth, (n. 489, 491, 533, 2623, 3373, 9807); and that a ”herd“ denotes the natural, (n. 2566, 5913, 8937). That by a ”bullock a son of the herd“ is here signified the purification of the natural or external man, is because it was sacrificed, and by sacrifices was signified purification from evils and falsities, or expiation, here purification from the evils and falsities which are in the natural or external man.  But purification in the spiritual or internal man is signified by the ”burnt-offering of the ram.“

[2] In order to know what the burnt-offerings and sacrifices severally represented, it must be known that there is in man an external and also an internal, and that in each of these there is what relates to truth and what relates to good; and therefore when a man is to be regenerated, he must be regenerated as to the external and as to the internal, and in both as to truth and as to good. But before a man can be regenerated, he must be purified from evils and falsities, for these stand in the way. The purifications of the external man were represented by burnt-offerings and sacrifices of oxen, bullocks, and he-goats; and the purifications of the internal man by burn-offerings and sacrifices of rams, kids, and she-goats; but the purification of the internal itself, which is the inmost, by burn-offerings and sacrifices of lambs; and therefore what particular purification or expiation was represented can be seen from the animals themselves that were sacrificed.

[3] It is said what purification or expiation was ”represented,“ because the burn-offerings and sacrifices did not purify or expiate man, but only represented purification or expiation; for who is not able to know that such things do not take away anything of the evil and falsity with a man? See the passages cited from the Word in (n. 2180). That they did not take away, but only represented, was because with the Israelitish and Jewish nation there was instituted the representative of a church, through which conjunction was effected with the heavens, and through the heavens with the Lord (n. 9320, 9380). But what was specifically represented by the burnt-offerings and sacrifices of bullocks, rams, and lambs, will be seen later in this chapter, for these are there treated of.

AC 9991. And two rams without blemish.  That this signifies the purification of the spiritual or internal man, is evident from the signification of a ”ram,“ as being the internal of man, thus his spiritual (n. 2830); for the internal with man is called ”spiritual;“ and the external ”natural.“ Purification is signified because the burnt-offerings were of rams, and by burnt-offerings and sacrifices in general were represented purifications from evils and falsities, or expiations; and by burn-offerings and sacrifices of rams, the purifications or expiations of the internal or spiritual man.

AC 9992. And bread of unleavened things.  That this signifies the purification of the celestial in the inmost of man, is evident from the signification of ”bread,“ as being what is celestial (n. 2165, 2177, 3478, 9545); and from the signification of ”unleavened,“ as being what has been purified.  That it denotes the inmost of man, is because the celestial is the good of love, and the good of love is inmost. There are three things with man which follow on in successive order. These three are called ”the celestial,“ ”the spiritual,“ and ”the natural.“ The celestial is the good of love to the Lord; the spiritual is the good of charity toward the neighbor; and the natural thence derived is the good of faith, which, being from the spiritual, is called ”the spiritual natural.“ For the case with man is similar to what it is in the heavens. In the inmost heaven, which is also called the third, is the celestial; in the second or middle heaven is the spiritual; and in the first or ultimate heaven is the natural thence derived, or the spiritual natural. That the case with man is similar to what it is in the heavens, is because a man who is in good is a heaven in the least form (n. 9279). Concerning the threefold division of heaven or of the heavenly kingdom, more will be told below when treating of the cakes and wafers of fine flour of wheat.

[2] That ”unleavened“ signifies purified, is because ”fermented“ signifies falsity from evil (n. 2342, 7906); hence ”unleavened“ or ”unfermented“ signifies pure, or without this falsity. That ”fermented“ signifies falsity from evil, is because this falsity defiles good, and also truth, and also because it excites fighting; for on the approach of this falsity to good a burning heat is excited, and on its approach to truth, collision. For this reason a meat offering of unleavened bread was employed in the burnt-offerings and in the sacrifices. Therefore it was ordered that ”no meat-offering which they should bring to Jehovah should be made leavened“ (Lev. 2:11); that they ”should not sacrifice the blood of the sacrifice upon what was leavened“ (Exod. 23:18); and that on the feast of the passover, they ”should eat nothing leavened,“ and that he who did eat ”should be cut off from Israel“ (Exod. 12:15, 18-20). That he was to be cut off from Israel who ate what was leavened on the feast of the passover, was because the feast of the passover signified liberation from damnation, and specifically liberation from falsities from evil, with those who suffer themselves to be regenerated by the Lord (n. 7093, 9286-9292); hence also this feast was called ”the feast of unleavened things.“

AC 9993. And cakes of unleavened things mixed with oil.  That this signifies the purification of the middle celestial, is evident from the signification of ”cakes,“ as being the middle celestial; and from the signification of ”oil,“ as being the good of love (n. 886, 4582, 4638). From this it is evident that by ”cakes mixed with oil“ is signified the celestial which is from the inmost, for ”oil“ denotes the good of love, which is inmost.  The case herein is that the heavens have been distinguished into two kingdoms, one of which is called ”spiritual,“ the other ”celestial.“ To the spiritual kingdom in the heavens corresponds understanding with man, and to the celestial kingdom corresponds his will (n. 9835). In each kingdom there is an internal and an external, as also with man in his understanding and will; for understanding with man is internal and external, and will is internal and external.  Internal understanding makes the spiritual life of the internal man, and external understanding makes the spiritual life of the external man; but internal will makes the celestial life of the internal man, and external will makes the celestial life of the external man. That there is an internal and an external with man, can be seen by everyone who reflects, especially from hypocrites, the deceitful, the cunning, and the malicious, in that interiorly they think contrary to the truths of faith, and also will contrary to the goods of celestial love; but exteriorly they think and will in agreement with them, and also speak and act accordingly, that they may so appear before the world.

[2] Be it known further, that each kingdom in the heavens, namely the spiritual kingdom and the celestial kingdom, is in three divisions, being inmost, middle, and external (n. 9873). The inmost of the celestial kingdom is the good of love to the Lord; the middle there is the good of mutual love, which is the good thence proceeding; and the external is the delight proceeding from this good. The two former are in the internal man with those who are in the Lord’s celestial kingdom; but the third is in the external with the same. These three were represented by the bread of unleavened things, the cakes of unleavened things mixed with oil, and the wafers of unleavened things anointed with oil; and their purification is represented by the offering of these three upon the altar together with the burnt-offering or sacrifice.  That such things are signified in order, can be seen merely from the fact that these three were commanded, and their preparation is also described, in the books of Moses, which would by no means have been done unless they had involved arcana of heaven and the church. Otherwise of what use would such things be?

[3] But I know that at the present day scarcely anyone can apprehend these arcana, for the reason that at this day everything in the understanding and the will is worldly, and they who think about heaven, and desire it, have and are willing to have no other idea of it than a natural and earthly one; and where there is such an idea, and such a will, thus such a love, there the arcana of heaven have no place. Very different would it be if the mind were more delighted with heavenly things than with worldly ones, for a man apprehends what delights him; as when he is delighted with the arcana of the civil state in kingdoms, and with those of the moral state with man. By ”the moral state“ is meant that of the loves and affections, and of the derivative thoughts, the arcana of which a shrewd man easily perceives, because he delights to lead others by them, in order to secure honors, gain, or reputation for the sake of these.

[4] That ”cakes“ signify the (middle) celestial in the internal man, is because they are in the second rank; for in the first rank is bread of unleavened things; in the second are cakes mixed with oil; and in the third are wafers anointed with oil. These three were called ”meat-offerings,“ and were offered on the altar together with burnt-offerings and sacrifices. How they were to be prepared is described in Leviticus 2; and how they were to be offered is described in various passages, as by Aaron on the day of his anointing, in (Leviticus 6:13-16).

[5] By ”cakes“ in the Word is also meant the good of love in general; from which it is that the ”breads of faces,“ or ”of setting forth,“ are called ”cakes“ in Moses:--

Thou shalt take fine flour, and bake it into twelve cakes; of two tenth parts shall one cake be. And thou shalt set them on the table before Jehovah. And thou shalt put pure frankincense upon each row (Lev. 24:5-9);

the ”pure frankincense put upon the cakes“ signified truth from celestial good, which is the ultimate or outermost of the celestial kingdom.

[6] By ”cakes“ is also signified the good of love in general, in Jeremiah:--

The sons gather wood, and the fathers kindle a fire, and the women knead the dough, to make cakes to the queen of the heavens, and to pour out drink-offerings to other gods (Jer. 7:18; 44:19);

”to make cakes to the queen of the heavens“ denotes to worship the devil from the good of celestial love; and ”to pour out drink-offerings to other gods“ denotes to worship Satan from the truths of faith. For by ”the queen of the heavens“ are signified those who are in the hell of genii; and by ”other gods,“ those who are in the hell of evil spirits (n. 5977, 8593, 8622, 8625). They who are in the hell of genii are collectively called ”the devil;“ and they who are in the hell of evil spirits are called ”Satan.“

[7] But the good of spiritual love is signified by ”cakes“ in Hosea:--

Ephraim hath become a cake not turned (Hosea 7:8);

but ”cake“ is here expressed by another term in the original tongue, which signifies the good of spiritual love; a cake is ”not turned“ when the external man rules over the internal. When this is the case with man, the order is inverted; for then the external rules, and the internal serves. ”Ephraim“ denotes the intellectual of the church, which is enlightened and affected when the truths and goods of faith are received.

AC 9994. And wafers of unleavened things anointed with oil. That this signifies the celestial in the external man, is evident from the signification of ”wafers,“ as being the celestial in the external man; from the signification of ”unleavened,“ as being purified (n. 9992); and from the signification of ”oil,“ as being the good of love (n. 886, 4582, 4638).  From this it is evident that by ”wafers of unleavened things anointed with oil“ is signified the celestial in the external man, which proceeds in order from the prior celestials. The wafers are said to be ”anointed with oil,“ but the cakes ”mixed with oil,“ for the reason that the wafers are in the third rank, and the cakes in the second (n. 9993); and that which is in the second rank proceeds from the inmost immediately, and hence has in it the inmost celestial, which is signified by ”oil;“ and that which is in the third rank proceeds from the inmost mediately, namely, through that which is in the second rank, and hence has the inmost not so much in it as that which is in the second rank. Therefore as the cakes signify the celestial of the second rank, they are said to be ”mixed“ with oil; and as the wafers signify the celestial of the third rank, they are said to be ”anointed“ with oil. But this is difficult of apprehension unless it is known how the case is with the coming forth of things in successive order, which is like end, cause, and effect. The inmost is the end, the middle is the cause, and the ultimate is the effect. The end must be in the cause that it may be the cause of this end, and the cause must be in the effect that it may be the effect of this cause. The end does not appear in the effect as it does in the cause, because the effect is further from the end than is the cause. From this the mind may be enlightened as to how the case is with the inmost, the middle, and the external, in successive order.

AC 9995. Of fine flour of wheat shalt thou make them.  That this signifies the truth that is from Divine good, and from which are these things, is evident from the signification of ”fine flour,“ as being truth; and from the signification of ”wheat,“ as being the good of love (n. 3941), thus in the supreme sense Divine good; and from the signification of ”making them,“ as being that these celestial goods, which are signified by ”bread, cakes, and wafers, of unleavened things,“ are from this truth. The case herein is as follows. All the truths and goods that are in the heavens are from the Divine truth that proceeds from the Lord‘s Divine good.  As received by the angels in the celestial kingdom this Divine good is called ”celestial good;“ but in the spiritual kingdom, as received by the angels there, it is called ”spiritual good.“ For howsoever the Divine truth that proceeds from the Lord’s Divine good is called truth, it is nevertheless good. The reason why it is called truth, is that it appears in the heavens, before the external sight of the angels there, as light; for the light in the heavens is Divine truth. But the heat in this light, which is the good of love, makes it to be good. Similar is the case with man. When the truth of faith proceeds from the good of charity, which is the case when the man has been regenerated, it then appears as good, which from this is called ”spiritual good;“ for the being of truth is good, and truth is the form of good.

[2] From this it can be seen why a man finds it so difficult to distinguish between thinking and willing; for when he wills anything, he says that he thinks it; and often when he thinks anything, that he wills it. And yet they are distinct, like truth and good; for the being of thought is will, and the form of will is thought; as the being of truth is good, and the form of good is truth, as just said. As a man finds such difficulty in distinguishing between these two, he therefore does not know what is the being of his life, and that it is good; and not truth except in so far as this comes forth from good. Good pertains to the will, and will is that which man loves; and therefore truth does not become the being of man‘s life until he loves it; and when a man loves it he does it. But truth pertains to the understanding, the office of which is to think, and when a man thinks it, he can speak about it. Moreover it is possible to understand and think truth without willing and doing it; but when it is devoid of will, it is not appropriated to the man’s life, because it has not in it the being of his life. Being ignorant of this, a man attributes everything of salvation to faith, and scarcely anything to charity; when yet faith has its being of life from charity, as truth has it from good.

[3] Moreover all the good with man is formed by means of truth; for good flows in by an internal way from the Lord, and truth enters by an external way; and they enter into a marriage in the internal man; but in one way with a spiritual man and angel, and in another way with a celestial man and angel. With a spiritual man and angel, the marriage is effected in the intellectual part; but in a celestial man and angel in the will part. The external way, by which truth enters, is through the hearing and sight into the understanding; but the internal way, by which good flows in from the Lord, is through his inmost into the will (n. 9596). From all this it is evident that the celestial goods signified by the ”bread, cakes, and wafers of unleavened things“ come forth from the Divine truth that proceeds from the Lord‘s Divine good; and that this is meant by ”of fine flour of wheat thou shalt make them.“ As this is so, all the meat offerings, which were prepared in various ways, were made of fine flour mingled with oil (Lev. 2:1-16; 6:13-16; Num. 7:13-89; 15:2-15; 28:11-15).

[4] That ”fine flour,“ and also ”meal,“ denote the truth which is from good, is evident from the following passages:--

Thou didst eat fine flour, honey, and oil, whence thou becamest beautiful exceedingly (Ezek. 16:13);

this is said of Jerusalem, by which is here meant the Ancient Church; ”fine flour“ denotes the truth from the good of this church; ”honey“ denotes its delight; ”oil“ denotes the good of love; and ”to eat“ denotes to appropriate; therefore it is said ”thou becamest beautiful,“ for spiritual beauty is from truths and goods.

[5] In Hosea:--

It hath no standing crop, the shoot shall yield no meal; if perchance it yield, strangers shall swallow it up (Hosea 8:7);

the ”standing crop“ denotes the truth of faith from good in conception (n. 9146); ”the shoot shall yield no meal“ denotes barrenness, because there is no truth from good; the ”strangers who shall swallow it up“ denote the falsities from evil which will consume it.

[6] In the first book of Kings:--

The woman of Zidon in Zarephath said to Elijah that she had nothing of which to make a cake, except a handful of meal in a barrel, and a little oil in a cruse. Elijah said that she should make for him a cake in the first place, and the cask of meal would not be consumed, and the cruse of oil would not fail; which also came to pass (1 Kings 17:12-15);

by ”meal“ is here signified the truth of the church; and by ”oil“ its good; for by the woman in Zidon is represented the church which is in the knowledges of truth and good; and by Elijah the prophet, the Lord as to the Word; from which it is evident what this miracle involves, for all the miracles treated of in the Word involve such things as are of the church (n. 7337, 8364, 9086).  From this it is evident what is signified by the barrel of meal not being consumed, and the cruse of oil not failing, if the woman made a cake of what little she had for Elijah in the first place, and for her son afterward. That ”woman“ denotes the church, (n. 252, 253); that ”Zidon“ denotes the knowledges of truth and good, (n. 1201); and that ”Elijah“ denotes the Lord as to the Word, (n. 2762, 5247).

[7] In Isaiah:--

O daughter of Babel, take the millstone and grind meal (Isa. 47:1, 2);

”the daughter of Babel“ denotes those in the church who are in a holy external, but in a profane internal; ”to grind meal“ denotes to select from the sense of the letter of the Word such things as serve to confirm the evils of the loves of self and of the world, which evil is profane; ”to grind“ denotes to select, and also to explain in favor of these loves; and ”meal“ denotes truth serving for this (n. 4335).

[8] From this it is plain what is meant by ”grinding,“ consequently what by that which is ground; as in these passages:--

Princes were hanged up by their hand, the faces of elders were not honored, they carried away the young men to grind (Lam.  5:12, 13).

Moses took the calf which they had made, and burnt it with fire, and ground it to powder; then he strewed it upon the faces of the waters, and made the sons of Israel drink (Exod. 32:20; Deut. 9:21).

Then shall two be in the field; the one shall be taken, and the other left: two women shall be grinding at the mill; the one shall be taken, and the other left (Matt. 24:40, 41);

from this it is evident what is meant by ”grinding;“ that in a good sense it denotes to select truths from the Word and explain them so as to be of service to good; and in a bad sense so as to be of service to evil (n. 7780); from which it is also evident what is signified by that which is ground, consequently by ”meal,“ and ”fine flour.“

AC 9996. And thou shalt put them upon one basket.  That this signifies the sensuous in which these things are, is evident from the signification of a ”basket,“ as being the sensuous. That a ”basket“ denotes the sensuous is because the sensuous is the ultimate of man’s life, and in the ultimate are stored up all the interior things in order (n. 9828, 9836); and by vessels of every kind in the Word are signified external things in which are interior ones (n. 3079).  From this then it is that it is said that the bread, cakes, and wafers of unleavened things should be put into a basket, and should be brought in a basket. That the sensuous in man is the ultimate of his life, (n. 9212, 9216). But the case herein is as follows. There are two things with man which make his life - the understanding, and the will. The ultimate of the understanding is called sensuous knowledge, and the ultimate of the will is called sensuous delight. Sensuous knowledge, which is the ultimate of the understanding, is imbibed through two senses - hearing and sight; and sensuous delight, which is the ultimate of the will, is also imbibed through two senses - taste and touch. The ultimate of the perception of both is smell.

[2] The sensuous knowledge which is the ultimate of the understanding, is meant in the Word by a ”bowl,“ or a ”cup,“ for the wine which is therein, or the water, denotes the truths that belong to the understanding; but the sensuous delight which is the ultimate of the will, is meant in the Word by a ”basket;“ and as the ultimate is the containant of all the interior things, these interior things also are meant by these vessels; by a ”bowl,“ or a ”cup,“ the truths of the understanding, and in the opposite sense falsities; and by a ”basket“ the goods of the will, and in the opposite sense evils; for goods pertain to the will, and truths to the understanding. That ”bowls,“ or ”cups,“ denote the truths of the understanding in the complex, (n. 5120, 9557); and that ”baskets“ denote the goods of the will in the complex, (n. 5144). Whether you say ”the goods of the will,“ or ”celestial goods,“ it is the same; and in like manner whether you say ”the truths of the understanding,“ or ”spiritual truths.“  That the things which were placed in the basket signify celestial goods, may be seen just above (n. 9992-9994); and as the sensuous is their ultimate, and thus the containant of all, it is said that all these things were to be ”put into a basket.“

AC 9997. And bring them near in the basket.  That this signifies thus the presence of all, is evident from the signification of ”bringing near,“ as being conjunction and presence (n. 9378); and from the signification of a ”basket,“ as being the sensuous in which are all things (n. 9996).

AC 9998. And the bullock and the two rams.  That this signifies the natural or external of man, and his spiritual or internal, which are to be purified, is evident from the signification of ”the bullock,“ as being the natural or external of man, which is to be purified (n. 9990); and from the signification of ”the rams,“ as being the spiritual or internal of man, which is to be purified (n. 9991).

AC 9999. Verses 4-9. And Aaron and his sons thou shalt bring near unto the door of the Tent of meeting, and shalt wash them with waters. And thou shalt take the garments, and shalt clothe Aaron with the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the girdle of the ephod. And thou shalt set the miter upon his head, and put the crown of holiness upon the miter. And thou shalt take the oil of anointing, and pour it upon his head, and anoint him. And thou shalt bring near his sons, and shalt clothe them with tunics. And thou shalt gird them with a belt, Aaron and his sons, and shalt bind the tiaras on them, and the priesthood shall be to them for a statute of an age; and thou shalt fill the hand of Aaron, and the hand of his sons.  ”And Aaron and his sons,“ signifies the Lord as to Divine good and as to the Divine truth thence derived; ”thou shalt bring near unto the door of the Tent of meeting,“ signifies the conjunction of both in heaven; ”and shalt wash them with waters,“ signifies purification by means of the truths of faith; ”and thou shalt take the garments, and shalt clothe Aaron,“ signifies a representative of the Lord‘s spiritual kingdom; ”with the tunic,“ signifies the inmost of this kingdom; ”and the robe of the ephod,“ signifies the middle of this kingdom; ”and the ephod,“ signifies its ultimate; ”and the breastplate,“ signifies the Divine truth shining forth from the Lord’s Divine good; ”and thou shalt set the miter upon his head,“ signifies the Divine wisdom; ”and put the crown of holiness upon the miter,“ signifies the Lord‘s Divine Human; ”and thou shalt take the oil of anointing,“ signifies a representative of inauguration into Divine good; ”and pour it upon his head, and anoint him,“ signifies a representative of the Divine good in the Lord as to the whole Human; ”and thou shalt bring near his sons,“ signifies the conjunction of the Divine truth that proceeds from the Lord’s Divine good; ”and shalt clothe them with tunics,“ signifies a representative of the proceeding Divine spiritual; ”and thou shalt gird them with a belt,“ signifies a bond of conjunction that all things may be kept in connection, and thence in the heavenly form; ”Aaron and his sons,“ signifies the Lord as to Divine good and the Divine truth thence proceeding; ”and shalt bind the tiaras on them,“ signifies intelligence from wisdom; ”and the priesthood shall be to them,“ signifies the Lord as to the work of salvation in successive order; ”for a statute of an age,“ signifies according to the eternal laws of order; ”and thou shalt fill the hand of Aaron, and the hand of his sons,“ signifies a representative of the Divine power of the Lord by means of Divine truth from Divine good.

AC 10000. And Aaron and his sons.  That this signifies the Lord as to Divine good and as to the Divine truth thence derived, is evident from the representation of Aaron, as being the Lord as to Divine good (n. 9806); and from the representation of his sons, as being the Lord as to the Divine truth thence derived (n. 9807).

AC 10001. Thou shalt bring near unto the door of the Tent of meeting.  That this signifies the conjunction of both in heaven, is evident from the signification of ”bringing near,“ as being presence and conjunction (n. 9997), here the conjunction of Divine good and Divine truth from the Lord in heaven; from the signification of ”the door,“ as being introduction (n. 8989); and from the representation of the Tent of meeting, as being heaven (n. 9457, 9481, 9485, 9963). That the bullock, the rams, the bread, the cakes, and the wafers of unleavened things in the basket, and Aaron with his sons, were to be presented at the door of the Tent of meeting, and that Aaron and his sons were there to be clothed with garments and anointed, and the things mentioned were to be there offered upon the altar, was because the place where was the door of the Tent of meeting represented the marriage of Divine good with Divine truth.  For by the altar, which also was placed at the door of the Tent, was represented the Lord as to Divine good, and by the Tent of meeting was represented the Lord as to Divine truth; hence by the place at the door of the Tent was represented the conjunction of good and truth, which conjunction is called the heavenly marriage.  That by the altar of burnt-offering was represented the Lord as to Divine good, (n. 9964); and by the Tent of meeting the Lord as to Divine truth, (n. 9963). That the altar was placed there is evident in Moses, ”And Moses placed the altar of burnt-offering at the door of the Tent“ (Exod. 40:29). That the conjunction of good and truth is the heavenly marriage, and that it is heaven, (n. 2173, 2508, 2618, 2803, 3004, 3132, 3952, 4434, 6179). From all this it is now evident that by ” bringing Aaron and his sons near to the door of the Tent of meeting‘ is signified the conjunction of both, namely, of the Divine good and the Divine truth from the Lord in heaven.

AC 10002. And shalt wash them with waters.  That this signifies purification by means of the truths of faith, is evident from the signification of “washing with waters,” as being purification by means of the truths of faith (n. 3147, 5954, 9088). That all purification and regeneration are effected by means of the truths of faith, (n. 2799, 7044, 8635-8640, 8772); and that “waters” denote the truths of faith, (n. 739, 2702, 3058, 3424, 4976, 7307, 8568).

AC 10003. And thou shalt take the garments, and shalt clothe Aaron.  That this signifies a representative of the Lord’s spiritual kingdom, is evident from the signification of “the garments of Aaron,” as being a representative of the Lord‘s spiritual kingdom (n. 9814).

AC 10004. With the tunic.  That this signifies the inmost of this kingdom, is evident from the signification of “the tunic with which Aaron was clothed,” as being the Divine spiritual that proceeds immediately from the Divine celestial, thus the inmost of the spiritual kingdom (n. 9826, 9942).

AC 10005. And the robe of the ephod.  That this signifies the middle of this kingdom, is evident from the signification of “the robe” as being the Divine spiritual that proceeds mediately from the Divine celestial, thus the middle of the spiritual kingdom (n. 9825). It is called “the robe of the ephod” because the robe belonged to the ephod; moreover it was distinguished from the tunic by the girdle; for there were two girdles, one in common for the ephod and the robe together, the other for the tunic alone, which signified that those things of the spiritual kingdom which were represented by the tunic, were distinct from those which were represented by the robe and the ephod together.  The “girdle,” or “belt,” signifies the general bond by which the interior things are held in connection (n. 9828), and also by which the one is separated from the other (n. 9944).

[2] The case herein is this. There are three things that follow or succeed in order, which three in the heavens are called the Celestial, the Spiritual, and the Natural thence derived. The celestial is the good of love to the Lord; the spiritual is the good of charity toward the neighbor; and the natural thence derived is the good of faith.  The celestial, which is the good of love to the Lord, constitutes the inmost or third heaven; the spiritual, which is the good of charity toward the neighbor, constitutes the middle or second heaven; and the natural thence derived which is the good of faith, constitutes the ultimate or first heaven. As the garments of Aaron represented the Lord’s spiritual kingdom (n. 9814), it is evident from what has been said what the tunic represented, and what the robe, and what the ephod; namely, that the tunic represented the uniting medium of the spiritual kingdom with the celestial kingdom, and therefore it was distinguished by the girdle from the robe and the ephod, which represented the spiritual kingdom, internal and external.  Concerning the tunic, (n. 9826, 9942); concerning the robe, (n. 9825); and concerning the ephod, (n. 9824).

[3] An idea of this subject can also be had from what has been previously shown concerning the Tent of meeting, by which was represented heaven wherein is the Lord. By its inmost, where was the ark of the Testimony, was represented the inmost or third heaven; by the Habitation, which was outside the veil, was represented the middle or second heaven; and by the court, the first or ultimate heaven; thus also the celestial, the spiritual, and the derivative natural.  But the uniting medium of the inmost heaven and the middle heaven was represented by the veil between the holy place and the holy of holies, in like manner as by the tunic upon Aaron. Concerning the inmost of the Tent where was the ark, (n. 9485); concerning the Habitation which was outside the veil, (n. 9594, 9632); concerning the court, (n. 9741); and concerning the veil, as being the uniting medium of the inmost and middle heavens, (n. 9670, 9671).

[4] A still better idea of all this can be formed from the correspondence of man with the heavens, in that there is a correspondence of all things in man with all things in the heavens. The head with man corresponds to the inmost or third heaven, where is celestial good; the breast as far as the loins corresponds to the middle or second heaven, where is spiritual good; and the feet correspond to the ultimate or first heaven, where is natural good.  But the neck is by correspondence the uniting medium of the inmost and middle heavens (n. 9913, 9914), in like manner as was the veil in the Tent. For all the representatives in nature bear relation to the human form, and have a signification according to their relation to it (n. 9496). From all this it can now be seen why the tunic was kept distinct by the girdle from the robe and the ephod, and also why the robe is called “the robe of the ephod.”

AC 10006. And the ephod.  That this signifies the ultimate of the spiritual kingdom, is evident from the signification of “the ephod,” as being the ultimate of the spiritual kingdom (n. 9824).

AC 10007. And the breastplate.  That this signifies Divine truth shining forth from the Lord‘s Divine good, is evident from what was shown above concerning the breastplate (n. 9823, 9863-9873, 9905).

AC 10008. And thou shalt set the miter upon his head.  That this signifies the Divine wisdom, is evident from the signification of “the miter,” as being intelligence, and when said concerning the Lord, who is represented by Aaron, as being Divine wisdom (n. 9827).

AC 10009. And shalt put the crown of holiness upon the miter. That this signifies the Lord’s Divine Human, is evident from what was said above (n. 9930, 9931) about the plate of gold on which was engraved “Holiness to Jehovah,” which is here called “the crown of holiness.”

AC 10010. And thou shall take the oil of anointing.  That this signifies a representative of inauguration into Divine good, is evident from the signification of “oil,” as being the good of love, and in the supreme sense the Divine good of the Divine love in the Lord; and from the signification of “anointing,” as being inauguration to represent this good (n. 9947, 9954).

AC 10011. And shalt pour it upon his head, and anoint him. That this signifies a representative of the Divine good in the Lord as to the whole Human, is evident from the signification of “pouring oil upon Aaron‘s head,” as being the Divine good upon the whole Human of the Lord; for by “oil” is signified the Divine good (n. 4582, 9474), by “Aaron” the Lord as to Divine good (n. 9806), and by the “head” the whole Human; and from the signification of “to anoint,” as being a representative of this thing (n. 9474, 9954). That the “head” denotes the whole Human, or the whole man, is because everything of man descends from the head, for the body is a derivation thence, and therefore that which man thinks and wills, which is done in the head, is presented in effect in the body. The head is like the supreme or inmost in the heavens, which descends and flows into the heavens that are beneath, and produces and derives them. Therefore also the head with man corresponds to the inmost heaven, the body as far as the loins to the middle heaven, and the feet to the ultimate heaven.  In a word, that which is inmost is the only thing in the derivatives that essentially lives. From this it is evident that as the Divine is the inmost of all things, or what is the same, the supreme of all things, it is the one only thing from which is the life of all things, and therefore in so far as a man receives of the Divine, so far he lives.

[2] Moreover the oil with which the priest was anointed flowed down from the crown of the head into the body, as can be seen in these passages:--

Like the good oil upon the head, coming down into Aaron’s beard, that cometh down upon the mouth of his garments (Ps. 133:2).

A woman poured an alabaster box of balm upon the head of Jesus as He lay, and Jesus said, She hath poured this balm upon My body for the burying (Matt. 26:7, 12).

There came a woman having an alabaster box of ointment of spikenard very precious, and breaking the alabaster box, she poured it upon the head of Jesus; and Jesus said, She hath come beforehand to anoint My body for the burying (Mark 14:3, 8).

From all this also it is evident that “to anoint the head” denotes to anoint the whole body.

[3] That by the “head” is meant the whole man, is also evident from many passages in the Word, as the following:--

The redeemed of Jehovah shall return, and shall come unto Zion with singing; and everlasting joy upon their heads (Isa.  35:10).

The precious things of the products of the sun, the chief things of the mountains of the east, and the precious things of the earth, for the head of Joseph, and for the crown of the head of the Nazirite of his brethren (Deut. 33:14-16).

The storm of Jehovah shall rush upon the head of the wicked (Jer. 30:23).

I will put their way on their head (Ezek. 11:21; 16:43; 22:31; Joel 3:4, 7; Obad. 1:15).

Woe to those who made kerchiefs upon the head of even stature to hunt souls (Ezek. 13:18).

God shall bruise the head, the hairy crown (Ps. 68:21).

From all this it is now evident that by the “head” is signified the whole man, and thus that by “pouring oil upon Aaron‘s head” is signified the Divine good in the Lord upon the whole Human.  That when the Lord was in the world He made Himself Divine truth, and when He departed out of the world He made Himself Divine good, (n. 9315, 9199).

AC 10012. And thou shalt bring near his sons.  That this signifies the conjunction of the Divine truth that proceeds from the Lord’s Divine good, is evident from the representation of the sons of Aaron, as being the Divine truth that proceeds from the Lord‘s Divine good (n. 9807); and from the signification of “bringing near,” as being conjunction (n. 9806, 10001).

AC 10013. And shalt clothe them with tunics.  That this signifies a representative of the proceeding Divine spiritual, is evident from the signification of the “tunics for the sons of Aaron,” as being the Divine truth that proceeds from the Divine spiritual that is represented by the tunic of Aaron (n. 9947).

AC 10014. And thou shalt gird them with a belt.  That this signifies a bond of conjunction, that all things may be kept in connection, and thence in the heavenly form, is evident from the signification of the “belt,” as being an external bond holding together all the truths and goods of faith in connection and in form (n. 9341, 9828, 9837, 9944).

AC 10015. Aaron and his sons.  That this signifies the Lord as to Divine good and the Divine truth thence proceeding, is evident from the representation of Aaron, as being the Lord as to Divine good (n. 9806); and from the representation of the sons of Aaron, as being the Lord as to the Divine truth thence proceeding (n. 9807).

AC 10016. And shalt bind the tiaras on them.  That this signifies intelligence from wisdom, is evident from the signification of “tiaras,” as being intelligence from wisdom (n. 9949).

AC 10017. And the priesthood shall be to thee.  That this signifies the Lord as to the work of salvation in successive order, is evident from the signification of “the priesthood,” as being a representative of the Lord as to all the work of salvation (n. 9809).  That it denotes in successive order is because the subject here treated of is the priesthood of the sons of Aaron, and by his sons are represented the things which proceed, thus which succeed in order (n. 9807). The case herein is this. The priesthood which is represented by Aaron, is the work of salvation of those who are in the Lord’s celestial kingdom, which kingdom is properly understood in the Word by the “kingdom of priests; ”but the priesthood which is represented by the sons of Aaron, is the work of salvation of those who are in the Lord‘s spiritual kingdom, which proceeds next from His celestial kingdom.  Hence it is that by the “priesthood” is here meant the Lord’s work of salvation in successive order. But the priesthood which is represented by the Levites is the Lord‘s work of salvation again proceeding from the former.

[2] There are three things which succeed in order: the celestial, which is the good of love to the Lord; the spiritual, which is the good of charity toward the neighbor; and the natural thence derived, which is the good of faith.  And because there are these three which succeed in order, there are also three heavens, and in them goods in this order.  The work of salvation of those who are in celestial good is represented by the priesthood of Aaron; the work of salvation of those who are in spiritual good is represented by the priesthood of the sons of Aaron; and the work of salvation of those who are thence in natural good is represented by the priesthood of the Levites. And as the things that succeed in order proceed from the good of love to the Lord, which is represented by Aaron and his priesthood, therefore it is said of the Levites that they were “given to Aaron,” for the things that proceed belong to that from which they proceed, because the things proceedent or successive derive their being from it, according to what was said just above (n. 10011). That the Levites were given to Aaron and his sons in order that they might perform the ministry of the priesthood under them, (Numbers 3:1-51).

AC 10018. For a statute of an age.  That this signifies according to the eternal laws of order, is evident from the signification of “a statute,” as being a law of order (n. 7884, 7995, 8357); and from the signification of “an age,” as being eternal.

AC 10019. And thou shalt fill the hand of Aaron and the hand of his sons.  That this signifies inauguration to represent the Divine power of the Lord through Divine truth from Divine good, is evident from the signification of “filling the hand,” as being to inaugurate to represent the Lord as to Divine truth from Divine good, and as to the power thence derived.  There were two things by which inauguration into the priesthood was effected - anointing, and filling the hand; by anointing was effected inauguration to represent the Lord as to Divine good, for the oil by which the anointing was done signifies the good of love (n. 10011); and by filling the hand was effected inauguration to represent the Lord as to Divine truth from Divine good, thus as to power.  For by the “hand” is signified power (n. 878, 4931-4937, 5327, 5328, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069, 8153); and “hand” is predicated of the truth which is from good (n. 3091, 3563, 4931, 8281, 9025), because all power is of truth from good (n. 5623, 6344, 6423, 6948, 8200, 8304, 9327, 9410, 9639, 9643).  And as the head and the whole body exercise their power by the hands, and power is the activity of life with man, therefore by “hand” is also signified whatever pertains to man, thus the man himself in so far as his action is concerned (n. 9133); from all which it can be seen what is signified by “filling the hand.” That the Lord alone has all power, and that an angel, spirit, or man has none at all, save what is from the Lord, (n. 8200, 8281, 9327, 9410, 9639). That by these two things - anointing and the filling of the hand - inauguration into the priesthood was effected, was because all things whatsoever that are and come forth in the heavens and on earth, bear relation to good and to truth.

[2] How the filling of the hand was effected is described in this chapter (verses 9-36), and also in (Leviticus 8:22-36).  It was effected by means of the second ram, which is therefore called “the ram of filling.” The process of filling was that the ram should be slain, that some of his blood should be put upon the earlap of the right ear, the thumb of the right hand, and the great toe of the right foot, of Aaron and his sons; that some of the blood from the altar, and of the oil of anointing, should be sprinkled upon Aaron and his sons, and upon their garments; that the fat, the tail, the fat upon the intestines, the caul of the liver, the kidneys and their fat, and the right shoulder, of that ram; also the bread, the cakes, and the wafers of unleavened things from the basket; should be put upon the palms of Aaron and his sons, and should be waved, and afterward be burnt upon the burnt-offering of the first ram; that the breast after it was waved, and the left shoulder, should be for Aaron and his sons, and the flesh cooked in a holy place and the bread remaining in the basket, should be eaten by them at the door of the Tent of meeting. This was the process of filling the hands; but what the particulars signified will of the Lord’s Divine mercy be told in what follows.

[3] The Divine power of the Lord, which was represented by the filling of the hands of Aaron and his sons, is the Divine power of saving the human race; and the power of saving the human race is power over the heavens and over the bells.  For man is saved by this power of the Lord, and not by any other; because all the good which is of love, and all the truth which is of faith, flow in through the heavens from the Lord, and they cannot flow in unless the hells are removed, for all evil, and from this all falsity, are from the hells.  Man is saved by the removal of the evils and the derivative falsities that are from the hells, and by the influx then of the good of love and of the truth of faith through heaven from the Lord.  That when the Lord was in the world He subjugated the hells, and reduced the heavens into order, and acquired to Himself Divine power over them, (n. 9486, 9715, 9809, 9937, 9528). This power of the Lord is what was represented by the filling of the hands of the priests; for by the “priesthood” was signified all the work of the Lord‘s salvation (n. 9809).

[4] That the Lord has this power He Himself teaches in plain words in these passages:--

All power has been given to Me in the heavens and on earth (Matt. 28:15).

Jesus said to the seventy who said that the demons were obedient to them, Behold I give you power to tread upon serpents and upon scorpions, and over all the power of the enemy; that nothing at all shall harm you. All things have been delivered to Me by My Father (Luke 10:19, 22).

By these words is described the power of the Lord over the hells; “demons” denote those who are in the hells; “serpents and scorpions” denote evils and the falsities of evil; “to tread upon them” denotes to destroy these evils and falsities; the hells are also meant by “the enemy over which they were to have power.”

[5] That the Lord acquired this power when He was in the world, is evident in Isaiah:--

Who is this that cometh from Edom, marching In the multitude of his strength, great to save? Mine own arm performed salvation to Me; therefore He became their Saviour (Isa. 63:1, 5, 8);

that these things are said of the Lord, is known in the church In like manner those said elsewhere in these passages:--

His own arm performed salvation to Him, and His righteousness uplifted Him. Therefore He put on righteousness as a coat of mail, and a helmet of salvation upon His head; and the Redeemer came to Zion (Isa. 59:16-21).

The saying of Jehovah unto my Lord, Sit Thou at My right hand, until I make Thine enemies a stool for Thy feet. Jehovah shall send forth the scepter of Thy strength out of Zion; rule Thou in the midst of Thine enemies; the Lord is at Thy right hand (Ps. 110:1, 2, 5).

That these things are said of the Lord, He Himself teaches in (Matthew 22:43). His dominion over the hells is described by “sitting at the right hand;” for by “the right hand” is signified the power possessed by Divine truth from Divine good. The hells and the evils and falsities therefrom are the “enemies who were to be made a stool for His feet,” and also the “enemies in the midst of whom He was to rule.”

[6] That the “right hand of Jehovah” denotes Divine power, is evident from many passages in the Word; as in the following:--

Thy right hand, O Jehovah, is become great In power; Thy right hand, O Jehovah, breaketh in pieces the enemy (Exod. 15:6).

O God, Thou givest me the shield of salvation, and Thy right hand holdeth me up (Ps. 18:35).

Their arm did not save them; but Thy right hand, and Thine arm, and the light of Thy faces (Ps. 44:3);

it is said “Thy right hand, and Thine arm, and the light of Thy faces,” because the “right hand” denotes power, the “arm” denotes strength, and the “light of the faces” denotes Divine truth from Divine good. That the “arm” denotes strength, (n. 4932, 4934, 4935, 7205); that “light” denotes Divine truth, (n. 9548, 9684); and that “the faces of Jehovah” denote Divine good, (n. 222, 5585, 9306). Again:--

O God, Thy right hand upholdeth me (Ps. 63:8).

O Jehovah, Thou hast an arm with might; strong is Thy hand, exalted shall be Thy right hand (Ps. 89:13).

Jehovah hath sworn by His right hand, by the arm of His strength (Isa. 62:8).

O Jehovah let Thy hand be for the man of Thy right hand, for the son of man Thou hast made strong for Thyself; then will we not go back from Thee (Ps. 80:17, 18).

[7] From all this it can now be seen what is meant by the words of the Lord in these passages:--

Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power (Matt. 26:64).

Henceforth shall the Son of man set on the right had of the power of God (Luke 22:69).

That “the Son of man” denotes the Lord as to Divine truth, see in n. 9807; and that “the right hand” denotes Divine power, is evident from what has now been shown; therefore also it is called “the right hand of power,” and “the right hand of might.” From all this it is now evident what was represented by the anointing of Aaron and of his sons, and what by the filling of their hands; namely, by the anointing, the Divine good of the Divine love in the Lord (n. 9954); and by the filling of their hands, the Divine truth and the Divine power thence derived. That Divine good has all power through Divine truth, and that the Lord alone has this power, may be seen in the passages cited above; therefore also in the Word of the Old Testament the Lord is called “Hero,” a “Man of War,” and also “Jehovah Zebaoth,” or “of armies.”

AC 10020. Verses 10-14. And thou shalt bring near the bullock before the Tent of meeting; and Aaron and his sons shall lay their hands upon the head of the bullock. And thou shalt slay the bullock before Jehovah at the door of the Tent of meeting. And thou shalt take of the blood of the bullock, and shalt put it upon the horns of the altar with thy finger; and all the blood thou shalt pour out at the base of the altar.  And thou shalt take all the fat that covereth the intestines, and the caul upon the liver, and the two kidneys, and the fat that is upon them, and shalt burn them on the altar.  And the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: this is sin.  “And thou shalt bring near the bullock,” signifies the state of application of the natural or external man, such as he is in his infancy; “before the Tent of meeting,” signifies for purification, the reception of truth from heaven, and its conjunction with good; “and Aaron and his sons shall lay their hands upon the head of the bullock,” signifies a representative of the reception of good and truth in the natural or external man; “and thou shalt slay the bullock before Jehovah,” signifies preparation for the purification of good and truth from the Divine in the external or natural man; “at the door of the Tent of meeting,” signifies that there may be conjunction of these; “and thou shalt take of the blood of the bullock,” signifies Divine truth accommodated in the natural or external man; “and shalt put it upon the horns of the altar with thy finger,” signifies the Divine power of the Lord from His own; “and all the blood thou shalt pour out at the base of the altar,” signifies Divine truth wholly in the sensuous, which is the ultimate of man’s life; “and thou shalt take all the fat,” signifies good accommodated; “that covereth the intestines,” signifies which pertains to ultimate or lowest things; “and the caul upon the liver,” signifies the interior good of the external or natural man; “and the two kidneys, and the fat that is upon them,” signifies the interior truth of the external or natural man, and its good; “and shalt burn them on the altar,” signifies from the Lord‘s Divine love; “and the flesh of the bullock,” signifies the evil of the former loves there; “and his skin,” signifies falsity in ultimates; “and his dung,” signifies all the other unclean things; “shalt thou burn with fire without the camp,” signifies that they are to be committed to hell and consumed with the evils of the love of self; “this is sin,” signifies thus purified from evils.

AC 10021. And thou shalt bring near the bullock.  That this signifies the state of application of the natural or external man, such as he is in his infancy, is evident from the signification of “bringing near,” as being presence and conjunction (n. 9378, 9997, 10001), and also application (n. 8439); here application for purification and the reception of good and truth from the Divine, for this is signified by this sacrifice and by sacrifices in general; and from the signification of “the bullock,” as being the good of charity and of innocence in the natural or external man (n. 9391), thus the external or natural man as he is in his infancy, for then he is in the good of innocence; and while he is in this state, he is also in a state of application for purification and for the reception of good and truth from the Divine.

[2] As these are the things now treated of in the internal sense, it must be told how the case herein is. When a man is being regenerated, which takes place when he comes to mature age, he is then first led into a state of innocence; but into a state of external innocence, almost like that of little children, whose innocence is external innocence that dwells in ignorance. During the man’s regeneration, this state is the plane of the new life, and more over the man is then like an infant; for when he is being regenerated, he is conceived anew, is born, becomes an infant, and grows up to maturity, which is effected by means of truth implanted in good; and in so far as he then comes into genuine good, so far he comes into the good of internal innocence, which innocence dwells in wisdom. And as the regeneration of man is an image of the glorification of the Lord, it is clear that the Lord glorified Himself, that is, made His Human Divine, in this way; for in the internal sense in this chapter the subject treated of is the Lord‘s glorification (n. 9985).  But as the glorification of the Lord in respect to His Human transcends the understanding, therefore in order that it may in some measure be apprehended, it is unfolded by means of its image or likeness. These things have been premised in order that it may be known what is meant by purification, and by the reception of good and truth, and by their conjunction, which are signified by sacrifices in general, and here in particular by the sacrifices of the inauguration of Aaron and his sons into the priesthood. That the regeneration of man is an image of the glorification of the Lord, see (n. 3138, 3212, 3296, 3490, 4402, 5688): That the innocence of infants is external innocence, and dwells in ignorance, (n. 2305, 2306, 3494, 3504, 4563, 4797, 5608, 9301): That the man who is being regenerated is conceived anew, is born, becomes an infant and a child, and grows up to maturity, (n. 3203): That the innocence of infancy is a plane, (n. 2780, 3183, 3994, 4797, 5608, 7840): That the knowledges of truth and good are implanted in the innocence of infancy as their plane, (n. 1616, 2299, 3504, 4797): That the innocence of the regenerate is internal innocence, and dwells in wisdom, (n. 1616, 3495, 3994, 4797, 5608, 9301, 9939): The difference between the external innocence of little children, and the internal innocence of the wise, (n. 2280, 4563, 9301): That such is the case can be seen from the education and regeneration of little children in the other life, (n. 2289-2309): That all the good of the church and of heaven has innocence in it, and that without innocence good is not good, (n. 2736, 2780, 6013, 7840, 7887, 9262): What innocence is, (n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936). 

AC 10022. Before the Tent of meeting.  That this signifies for purification, the reception of truth from heaven, and its conjunction with good, is evident from the representation of “the Tent of meeting,” as being heaven where the Lord is (n. 9457, 9481, 9485). That purification, the implanting of truth, and its conjunction with good are also signified here, is because the bullock was brought thither to be sacrificed, and by sacrifices are signified both purification and the implanting of truth and of good, and their conjunction. That by sacrifices were represented purifications from evils and falsities, and also expiations, (n. 9990, 9991); and that by the place before the Tent, which is called the door thereof, is represented the conjunction of truth and good, which is called the heavenly marriage, (n. 10001). From this then it is that by “bringing the bullock near before the Tent of meeting” is signified the application of the external or natural man, such as he is in his infancy, to his purification from evils and falsities, and thus to the reception of truth from heaven, and its conjunction with good.

[2] As what now follows in this chapter concerns sacrifices and burnt-offerings, it must be told what was in general represented by them. By burn-offerings and sacrifices in general was represented purification from evils and falsities; and because purification was represented, there was also represented the implanting of good and truth from the Lord, and likewise their conjunction. For when a man has been purified from evils and falsities, which is effected by their removal, then good and truth from the Lord flow in, and in so far as good and truth flow in, in this state, so far they are implanted, and so far they are conjoined; for the Lord is continually present with good and truth with every man, but He is not received except in so far as evils and falsities are removed, thus in so far as the man is purified from them. The conjunction of truth and good is regeneration.  From this it can be seen what was in general represented by burnt-offerings and by sacrifices; but what was specifically represented is evident from the animals of different kinds that were sacrificed.

[3] As these three things, namely, purification from evils and falsities, the implanting of truth and good, and the conjunction of these, were represented by the sacrifices and burnt-offerings, therefore by them is also signified all worship from the truth of faith and the good of love (n. 6905, 8680, 8936); for all worship has as its end that the man may be purified from evils and falsities, consequently that goods and truths from the Lord may be implanted in him, and that thus he may be regenerated, which is effected by their conjunction.  Their conjunction is heaven or the Lord’s kingdom with the man.

AC 10023. And Aaron and his sons shall lay their hands upon the had of the bullock.  That this signifies a representative of the reception of good and truth in the natural or external man, is evident from the signification of “laying on hands,” as being to communicate that which is one‘s own to another; that it also denotes reception is because that which is communicated is received by the other; from the signification of “the head,” as being the whole (n. 10011); and from the signification of “the bullock,” as being the good of innocence and of charity in the external or natural man (n. 9391, 10021). That by “laying on the hand” is signified communication and reception, is because by “the hand” is signified power, and as this is the activity of life, by “the hand” is also signified whatever pertains to man, thus the whole man in so far as he is acting (n. 10019); and by the “laying on” is signified communication in respect to him who lays on, and reception in respect to him, or to that, on which it is laid.  From this is plain what was signified by the laying on of the hand among the ancients, namely, the communication and transfer of that which was being dealt with, and also its reception by another, whether it was power, or obedience, or blessing, or testification.

[2] That by the “laying on of the hand” was signified power, is evident from the following passages in Moses:--

Jehovah said unto Moses, that he should lay his hand upon Joshua, and should set him in the presence of Eleazar the priest before the whole assembly, and thus should give of his glory upon him, and all the assembly should obey him (Num. 27:18-20);

that by “to lay on the hand” is here signified the communication and transfer of the power which Moses had, and its reception by Joshua, is plain; and hence it is said that “thus he should give of his glory upon him.”

[3] In the same:--

When the Levites were purified, and the ministry of the priesthood under Aaron was committed to them, it was commanded that two bullocks should be brought with a meat-offering, and that Aaron should bring the Levites before Jehovah, and the sons of Israel should lay their hands upon the Levites, and the Levites should lay their hands upon the heads of the bullocks, one of which was to be offered for a sacrifice, the other for a burn-offering; and in this way they were to separate the Levites from the midst of the sons of Israel, and they should be Jehovah’s (Num. 8:7-14);

that the sons of Israel were “to lay their hands upon the Levites” signified the transfer of the power of ministering for them, and its reception by the Levites, thus separation; and by the Levites “laying hands upon the head of the bullocks” was signified the transfer of this power to Jehovah, that is, to the Lord. Therefore it is said that in this way they should be “separated from the midst of the sons of Israel, and should be Jehovah‘s.”

[4] In the same:--