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

Arcana Coelestia

In the evening. That this signifies the end of the former state and the beginning of a new one, is evident from the signification of "evening," as being the end of a former state and the beginning of a second one (see n. 7844).

Ye shall eat things unleavened. That this signifies the appropriation by good, of truth purified from falsity, is evident from the signification of "to eat," as being appropriation (see n. 2187, 2343, 3168, 3513, 3596, 4745), that it denotes the appropriation of truth by good, is because truth is appropriated by good, and good, as previously shown in various places, has its quality from truth, and therefore in order that truth may be appropriated it must be appropriated by good, and in order that good may be appropriated it must be appropriated through truth; and from the signification of "unleavened," as being truth purified from all falsity (n. 2342). As regards truths purified from all falsity, be it known that pure truth is never possible with man, both because falsity is continually flowing forth from the evil in which he is and which has its seat in him, and because truths have a mutual connection, and therefore if one be false, and especially if more than one, the remaining real truths are thence defiled, and partake somewhat of falsity. But truth is said to be purified from falsity when the man is capable of being kept by the Lord in the good of innocence. Innocence consists in acknowledging that in oneself there is nothing but evil, and that all good is from the Lord; and also in believing that man does not know or perceive anything from himself, but from the Lord, thus also the truth which is of faith. When man is in this state, then falsity can be removed from him, and truth can be instilled by the Lord. This state is what is signified by the unleavened things, and also by the eating of the paschal lamb.

Until the one and twentieth day of the month. That this signifies the end of this holy state, is evident from the signification of "the one and twentieth day," as being a holy state, and also the end of this state. That it denotes a holy state, is because it is the product of seven and three multiplied into each other, and "seven" signifies what is holy, and so also does "three." That "the one and twentieth day" denotes the end of this state, is evident, because it was the last day.

In the evening. That this signifies the end of the former state and the beginning of a new one, has been shown above (n. 7901).

Seven days. That this signifies the entire period of this state, is evident from the signification of "seven days," as being a holy state (as above, n. 7885), and also an entire period from beginning to end, or a full state (see n. 728, 6508), in like manner as a "week" (n. 2044, 3845). As these things were signified, it was ordained that this feast should continue seven days.

Shall no leaven be found in your houses. That this signifies that nothing whatever of falsity shall come near good, is evident from the signification of "leaven," as being falsity (of which in what follows); and from the signification of "house," as being good (see n. 3652, 3720, 4982, 7833-7835). That "leaven" denotes falsity can be seen from those passages where "leaven" and "leavened" and also "unleavened" are mentioned, as in Matthew: Jesus said unto them, See ye and beware of the leaven of the Pharisees and of the Sadducees. Afterward the disciples understood that He had not said that they should beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees (Matt. 16:6, 12); where "leaven" manifestly means false doctrine. As "leaven" signified falsity, it was forbidden to sacrifice upon what was leavened the blood of the sacrifice (Exod. 23:18; 34:25); for by the "blood of the sacrifice" was signified holy truth, thus truth. pure from all falsity (n. 4735, 6978, 7317, 7326, 7846, 7850). It was also ordained that the meat-offering which was to be offered upon the altar was not to be baked leavened (Lev. 6:17); and that the cakes and wafers also should be unleavened (Lev. 7:11-13). [2] As further regards what is leavened and what is unleavened, be it known that the purification of truth from falsity with man cannot possibly exist without fermentation so called, that is, without the combat of falsity with truth and of truth with falsity; but after combat has existed, and truth has conquered, then falsity falls down like dregs, and the truth comes forth purified, like wine which grows clear after fermentation, the dregs falling to the bottom. This fermentation or combat exists chiefly when the state with man is being changed, that is, when he begins to act from the good that is of charity, and not as before from the truth that is of faith; for the state has not as yet been purified when the man acts from the truth of faith, but it has been purified when he acts from the good which is of charity; for then he acts from the will; previously only from the understanding. [3] Spiritual combats or temptations are fermentations in the spiritual sense; for then falsities are desirous to conjoin themselves with truths; but truths reject them, and finally cast them down as it were to the bottom, consequently they purify. In this sense is to be understood what the Lord teaches about leaven in Matthew: The kingdom of the heavens is like unto leaven, which a woman took, and hid in three measures of meal, until the whole was leavened (Matt. 13:33); "meal" denotes the truth from which is good. Also in Hosea: They are all adulterers, as an oven heated by the baker; the stirrer ceaseth from the kneading of the dough until it be leavened (Hos. 7:4). Because, as before said, such combats as are signified by fermentations arise with man in the state previous to newness of life; therefore it was also ordained that when the new meat-offering on the feast of the first-fruits was offered, the bread of waving was to be baked leavened, and was to be the first-fruits to Jehovah (Lev. 23:16, 17).

For whosoever eateth that which is leavened, that soul shall be cut off from the assemblage of Israel. That this signifies that he who adjoins falsity to his good is damned, is evident from the signification of "to eat," as being to appropriate (see n. 2343, 3168, 3513, 3596, 4745), thus also to conjoin (n. 2187), for he who appropriates anything to himself conjoins it with himself; from the signification of "that which is leavened," as being falsity (of which just above, n. 7906); from the signification of "to be cut off," as being to be separated and damned (n. 7889); from the signification of "soul," as being man; and from the signification of "the assemblage of Israel," as being those who are of the spiritual church (n. 7830, 7843). From all this it is evident that by "whosoever eateth that which is leavened, that soul shall be cut off from the assemblage of Israel" is signified that he who adjoins falsity to his good will be separated from the spiritual church, and will be damned.

In the sojourner and in the native of the land. That this signifies who is of the church, whether not born there, or born there, is evident from the signification of a "sojourner," as being one who is being instructed in the truths and goods of the church and receives them (see n. 1463, 4444), thus who is not born within the church, but still accedes to it; and from the signification of a "native of the land," as being one who has been born within the church.

Ye shall eat nothing leavened. That this signifies that every caution is to be used to prevent falsity from being appropriated, is evident from the signification of "that which is leavened," as being falsity (of which above n. 7906); and from the signification of "to eat," as being to appropriate to oneself (of which also above, n. 7907). The frequent prohibition against eating what is leavened-as at verses 15 to 19-involves that the utmost caution is to be used against falsity. This utmost caution against falsity is to be used in order that man may be in good. Falsity does not agree with good, but destroys good; for falsity is of evil, and truth is of good. If falsity is appropriated, that is, firmly believed, there is no reception of the good of innocence, consequently no liberation from damnation. It is one thing to appropriate falsity to oneself, and another to adjoin it. They who adjoin falsity, if they are in good, reject it when the truth appears to them; but they who appropriate falsity to themselves, retain it and resist the truth itself when it appears. This then is the reason why it is so often said that what is leavened must not be eaten.

In all your dwellings ye shall eat things unleavened. That this signifies that in the interiors, where good is, truth shall be appropriated, is evident from the signification of "dwellings," as being the things which are of the mind, thus which are of intelligence and wisdom (see n. 7719), consequently the interiors, for here are intelligence and wisdom, and good also; and from the signification of "eating unleavened things," as being to appropriate truth to oneself (of which several times above). As to appropriation being effected in the interiors, and good being there, be it known that with those who are in the Lord, that is, who are in the life of faith and charity, good dwells in the interiors, and the more interiorly it dwells with them, the purer and the more heavenly the good is; but truth dwells in the exteriors, and the more exteriorly it dwells with them, the more is truth widowed from good. The reason is that man as to his interiors is in heaven, and as to his inmosts is near the Lord, but as to exteriors he is in the world; and hence it is that the truths which are of faith enter by an external way, but good by an internal way (n. 7756, 7757), also that the appropriation of truth is effected in the interiors where good is.

Verses 21-24. And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover. And ye shall take a bunch of hyssop, and dip it in, the blood that is in the basin, and ye shall touch the lintel and the two posts with the blood that is in the basin; and no one of you shall go out of the door of his house until the morning. And Jehovah will pass through to inflict a plague on Egypt; and He shall see the blood upon the lintel, and upon the two posts, and Jehovah will pass over the door, and will not allow the destroyer to come unto your houses to inflict a plague. And ye shall keep this word for a statute to thee and to thy sons forever. "And Moses called all the elders of Israel," signifies the enlightenment of the understanding of those who are of the spiritual church by means of the influx and presence of truth Divine; "and said unto them," signifies perception; "Draw ye forth," signifies that they should compel themselves; "and take you an animal of the flock," signifies to receive the good of innocence; "according to your families," signifies according to the good of each truth; "and kill ye the passover," signifies preparation for the presence of the Lord and consequent liberation; "and ye shall take a bunch of hyssop," signifies an external means by which there is purification; "and dip it in the blood," signifies the holy truth which is of the good of innocence; "that is in the basin," signifies that is in the good of the natural; "and ye shall touch the lintel and the two posts," signifies the goods and truths of the natural; "with the blood that is in the basin," signifies the holy truth which is of the good of innocence in the natural; "and no one of you shall go out of the door of his house," signifies that they shall abide steadfast in good, which must not be regarded from truth; "until the morning," signifies even to a state of enlightenment; "and Jehovah will pass through," signifies the presence of the Divine; "to inflict a plague on Egypt," signifies whence comes damnation to those of the church who have been in faith separate from charity; "and He will see the blood upon the lintel, and on the two posts," signifies a noticing of the holy truth which is of the good of innocence in the natural; "and Jehovah will pass over the door," signifies that damnation will flee from thence; "and will not allow the destroyer to come unto your houses," signifies that falsity and evil which are from the hells shall in no wise come near the will; "to inflict a plague," signifies the damnation which they bring on themselves; "and ye shall keep this word for a statute to thee and to thy sons forever," signifies that hereafter all this shall be according to Divine order for those who are of the spiritual church.

And Moses called all the elders of Israel. That this signifies the enlightenment of the understanding of those who are of the spiritual church by the influx and presence of truth Divine, is evident from the signification of "calling," when said of truth Divine, as being influx and presence (see n. 6177, 6840, 7390, 7451, 7721); from the representation of Moses, as being the law Divine, thus the Word and truth Divine (see the preface to Genesis 18, also n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382); from the signification of "elders," as being the chief things of wisdom and intelligence which are in agreement with truth and good (n. 6524, 6525, 6890), "to call" which, or to present them to view, denotes to enlighten the understanding; and from the representation of Israel as being the spiritual church (n. 4286, 6426, 6637). From all this it is evident that by "Moses called all the elders of Israel" is signified the enlightenment of the understanding of those who are of the spiritual church by means of the influx and presence of truth Divine.

And said unto them. That this signifies perception, is evident from the signification of "saying," in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509, 5687, 5743, 5877, 6251).

Draw ye forth. That this signifies that they should compel themselves, is evident from the signification of "drawing forth," when said of the good of innocence, which they who are of the spiritual church were to receive from the Lord, as being to compel themselves. For the good of innocence, which is the good of love to the Lord, is not received by the man of the spiritual church unless he compels himself; because it can with difficulty be believed by him that the Lord is the only God, and also that His Human is Divine; and therefore as he is not in faith, neither can be in love to Him, consequently not in the good of innocence, unless he compels himself. (That man ought to compel himself, and that when he compels himself it is from freedom, but not when he is compelled, see n. 1937, 1947.) This is signified by "drawing forth," namely the paschal animal. That to draw it forth involves some secret thing which does not appear in the sense of the letter, is manifest.

And take you an animal of the flock. 7915-1 That this signifies to receive the good of innocence, is evident from the signification of the "paschal lamb," which here is "an animal of the flock," as being the good of innocence (see n. 3519, 3994, 7840).

According to your families. That this signifies according to the good of each truth, is evident from the signification of "families," when said of the sons of Israel, by whom is represented the spiritual church, as being the goods of truth; for the goods of that church are called "goods of truth." "Families" have this signification because in the internal sense none but spiritual things are meant, that is, those which are of heaven and the church, thus which are of faith and charity; and therefore in this sense "families" denote the things which descend from good through truth, and are the goods of truth.

And kill the passover. That this signifies preparation for the presence of the Lord and consequent liberation, is evident from the signification of "killing," as being preparation (as above, n. 7843); and from the signification of "the passover," as being the presence of the Lord, and the liberation of those who are of the spiritual church.

And ye shall take a bunch of hyssop. That this signifies an external means by which there is purification, is evident from the signification of "hyssop," as being external truth, which is a means of purification (of which in what follows). It is said that they should "take a bunch of hyssop," because "a bunch" is predicated of truths and their arrangement (n. 5530, 5881, 7408). That "hyssop" denotes external truth as a means of purification, is because all spiritual purification is effected by means of truths. For the earthly and worldly loves from which man is to be purified, are not recognized except by means of truths, and when these are instilled by the Lord, there is also instilled at the same time horror for these loves as for things unclean and damnable, the effect of which is that when anything of the kind flows into the thought, this feeling of horror returns, and consequently aversion for such things. Thus man is purified by truths as by an external means. It was on this account ordered that circumcision should be performed by means of knives or lancets of flint. (That "lancets" or "knives of flint" denote the truths of faith whereby purification is effected, see n. 2799, 7044; and that "circumcision" denotes purification from filthy loves, n. 2039, 2632, 3112, 3413, 4462, 7045.) [2] As "hyssop" has this signification, it was therefore employed in cleansings, which in the internal sense signified purifications from falsities and evils, as in the cleansing of the leprosy, in Moses: The priest shall take for the leper that is to be cleansed two living clean birds, and cedar wood, and scarlet and hyssop, and shall dip them in the blood of the bird that was killed, and he shall sprinkle upon him that is to be cleansed (Lev. 14:4-7); and in like manner "in the cleansing of a house, if the leprosy be in it" (verses 49-51). For preparing the water of separation by which cleansings were wrought, cedar wood and hyssop were also employed (Num. 19:6, 18); by "cedar wood" was signified internal spiritual truth, and by "hyssop" external; thus by "cedar" an interior means of purification, by "hyssop" an exterior one. That "hyssop" denotes a means of purification is very manifest in David: Thou shalt purge me with hyssop, and I shall become clean; Thou shalt wash me, and I shall be whiter than snow (Ps. 51:7); where "to be purged with hyssop and made clean" denotes external purification; "to be washed and made whiter than snow," internal purification; "snow" and "whiteness" are predicated of truth (n. 3301, 3993, 4007, 5319). That "hyssop" denotes lowest truth, and "cedar" highest truth, is plain from these words in the first book of Kings: Solomon spoke of woods, from the cedar which is in Lebanon even unto the hyssop that goeth out of the wall (1 Kings 4:33); where "cedar" denotes internal truth which is of intelligence; and "hyssop," external truth which is of intelligence.

And dip it in the blood. That this signifies the holy truth which is of the good of innocence, is evident from the signification of "blood," here the blood of a lamb, as being the holy truth of the good of innocence (of which above, n. 7846, 7877). (What the truth of the good of innocence is, see n. 7877.)

That is in the basin. That this signifies which is in the good of the natural, is evident from the signification of a "basin," as being the good of the natural. For by vessels in general are signified the memory-knowledges which are of the natural (n. 3068), for the reason that they are the receptacles of the influx of good and truth. And as by vessels are signified memory-knowledges, the natural is also signified, for memory-knowledges are of the natural, and the natural is the common receptacle. But specifically by vessels of wood and of brass were signified the goods of the natural, because "wood" denotes good, and so also does "brass;" hence it is that a "basin" denotes the good of the natural. Be it known that one thing is meant by "natural good," and another by "the good of the natural." Natural good is that which man has hereditarily; and the good of the natural is that which he has from the Lord by regeneration (as to natural good, see n. 7197).

And ye shall touch the lintel and the two posts. That this signifies the goods and truths of the natural, is evident from the signification of "the lintel," as being the good of the natural; and from the signification of "the posts," as being the truths thereof (see n. 7847).

With the blood that is in the basin. That this signifies the holy truth which is of the good of innocence in the natural, is evident from the signification of "the blood," namely, of the lamb, as being the holy truth which is of the good of innocence (see n. 7919); and from the signification of a " basin," as being the natural (of which just above, n. 7920).

And no one of you shall go out of the door of his house. That this signifies that they shall abide steadfast in good, which must not be regarded from truth, is evident from the signification of "not going out," as being to abide steadfast; and from the signification of "house," as being good (n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848). From this it is evident that by "no one of you shall go out of the door of his house" is signified that they shall abide steadfast in good. The reason why it signified that good must not be regarded from truth, is because to "abide in the house" denotes to abide in good; but to "go out of the door of the house" denotes to go from good to truth; for good is within, but truth without (n. 7910). (What it is to look from good to truths, see n. 5895, 5897, 7857.) From truth to look to good is to look from what is external to what is internal but from good to look to truth is to look from what is internal to what is external; for, as just said, good is interior, and truth exterior. From good to look to truth is according to order, for all Divine influx is through interiors to exteriors; whereas from truth to look to good is not according to order; and therefore when a man is being regenerated, the order is inverted, and good or charity is regarded in the first place, and truth or faith in the second.

Until the morning. That this signifies even to a state of enlightenment, is evident from the signification of "morning," as being a state of enlightenment (see n. 3458, 3723, 5740, 7860).

And Jehovah will pass through. That this signifies the presence of the Divine, is evident from the signification of "to pass through," namely, through the land of Egypt, when said of Jehovah, as being the presence of the Divine (of which above, n. 7869).

To inflict a plague on Egypt. That this signifies whence comes damnation to those of the church who have been in faith separate from charity, is evident from the signification of "plague," which here is the death of the firstborn, as being the damnation of those of the church who are in faith separate from charity (see n. 7766, 7778). For by "Egypt" or "the Egyptians" are signified those who have been in the memory-knowledge of such things as are of the church, but who have separated life from doctrine, that is, charity from faith. Moreover, the Egyptians were of this character, for they had a memory-knowledge of the things which were of the church of that time, which church was representative. They were acquainted with the representations of spiritual things in natural, which then constituted the rituals of the church; consequently they were acquainted with correspondences, as can be plainly seen from their hieroglyphics, which were images of natural things that represented spiritual things; consequently by "the Egyptians" are also signified those who are in the memory-knowledge of the things of faith, but in a life of evil. Such in the other life are vastated as to all things of faith, or as to all things of the church, and finally are damned, which damnation is what in the internal sense is meant by the death of the firstborn in Egypt. [2] As it is said that "Jehovah will pass through to inflict a plague on Egypt," and thereby is signified the presence of the Divine, whence comes the damnation of those of the church who are in faith separate from charity, it must be told how this is. Jehovah or the Lord does not render Himself present with those who are in hell in order to bring damnation, and yet it is His presence that causes it. For the hells continually desire to infest the good, and also continually strive to ascend into heaven and disturb those who are there, but they cannot force their way higher than to those who are in the lowest limits of heaven; for there is in them a spirit of enmity which continually breathes hostility and violence. But the Lord constantly provides that they who are in the uttermost borders of heaven may be kept in safety and quiet; this is effected by His presence among them. Accordingly, when the infernals introduce themselves where the Lord is present, that is, into His presence, they cast themselves into the evils of vastation, and finally into damnation; for the presence of the Lord into which they rush occasions such effects, as has already been shown in various places. From this it is evident that the Lord does not render Himself present among them in order to bring on them the evils of punishment, but that they cast themselves into them. From all this it is evident that nothing but good comes from the Lord, and that all evil is from those who are in evil, thus that the evil bring themselves into vastations, damnation, and hell in the same way it can be seen how it is to be understood that "Jehovah will pass through to inflict a plague on Egypt."

And he will see the blood upon the lintel, and on the two posts. That this signifies a noticing of the holy truth which is of the good of innocence in the natural, is evident from the signification of "to see," as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 4403-4421, 4567, 4723, 5400); from the signification of "the blood," as being holy truth of the good of innocence, as above (n. 7919); and from the signification of "the lintel and the two posts," as being the goods and truths of the natural (as also above, n. 7847).

And Jehovah will pass over the door. That this signifies that damnation will flee from thence, is evident from what was said above (n. 7878), where similar words occur.

And will not allow the destroyer to come unto your houses. That this signifies that falsity and evil which are from the hells shall in no wise come near the will, is evident from the signification of "he will not allow," as being that it shall not come near; from the signification of "the destroyer," as being hell (see n. 7879), thus the falsity and evil which are from the hells, for the hells are from falsity and evil; and from the signification of "houses," as being those things which are of the will (n. 710, 7848). For by "house" is signified man, consequently also his mind, because man is man from the fact that he understands truth and wills good, which are of the mind; and as man is man chiefly from that part of the mind which is called the will, therefore also by "house" is signified the will; but which of these is signified appears from the series of things in the internal sense.

To inflict a plague. That this signifies the damnation which they bring on themselves, is evident from the signification of "a plague," as being in this instance the damnation of those of the church who have been in faith separate from charity (see n. 7879, 7926). That the evil bring damnation upon themselves, see just above (n. 7926).

And ye shall keep this word for a statute to thee and to thy sons forever. That this signifies that hereafter all this shall be according to Divine order for those who are of the spiritual church, is evident from the signification of "keeping this word forever," as being that all this was to be observed hereafter; from the signification of "for a statute," as being according to order (see n. 7884); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223). By "order" is meant that order which has been in heaven from the time when the Lord from His Divine Human began to dispose all things in heaven and on earth, which was immediately after the resurrection (Matt. 28:18). According to this order, they who were of the spiritual church could then be raised into heaven and enjoy eternal blessedness; but not according to the previous order. For previously the Lord disposed all things through heaven; but afterward through His Human which He glorified and made Divine in the world, by which there was such an accession of strength that those were raised into heaven who before could not be raised; and also that the evil receded on all sides, and were shut up in their hells. This is the order which is meant.

Verses 25-28. And it shall be that when ye shall come unto the land which Jehovah will give you, as He hath spoken, that ye shall keep this service. And it shall be, when your sons shall say unto you, What is this service to you? that ye shall say, This is the sacrifice of the passover to Jehovah, in that He passed over the houses of the sons of Israel in Egypt, when He inflicted a plague on Egypt, and liberated our houses. And the people bent itself, and bowed itself. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they. "And it shall be that when ye shall come unto the land which Jehovah will give you," signifies to heaven which they shall have from the Lord; "as He hath spoken," signifies according to the promise in the Word; "that ye shall keep this service," signifies worship on account of liberation; "and it shall be, when your sons shall say unto you," signifies the interior perception of truth, which perception is of conscience; "What is this service to you?" signifies when they are in worship; "that ye shall say," signifies thought; "This is the sacrifice of the passover to Jehovah," signifies the worship of the Lord on account of liberation; "in that He passed over the houses of the sons of Israel," signifies that damnation fled away from the goods in which they were held by the Lord; "in Egypt," signifies when in the vicinity of the evil; "when He inflicted a plague on Egypt," signifies when they of the church were damned who had been in faith separate from charity; "and liberated our houses," signifies that still nothing damnable came to them, because they were in good from the Lord; "and the people bent itself, and bowed itself," signifies humiliation of the mouth and of the heart; "and the sons of Israel went and they did as Jehovah commanded Moses and Aaron," signifies that they who were of the spiritual church obeyed truth Divine; "so did they," signifies performance from the will. [7932a.] And it shall be that when ye shall come unto the land which Jehovah will give you. That this signifies to heaven which they shall have from the Lord, is evident from the signification of "the land," here the land of Canaan to which they were to come, as being the Lord's kingdom, thus heaven (see n. 1607, 1866, 3038, 3481, 3705, 4116, 4240, 4447, 5757). For the sons of Israel represented those who were of the spiritual church and were in the world before the Lord's coming, and could not be saved except by the Lord, and therefore had been preserved and detained in the lower earth, where meanwhile they had been infested by the hells which were round about. When therefore the Lord came into the world, and made the Human in Himself Divine, then when He rose again, He liberated those who had been preserved and detained, and after they had undergone temptations He raised them into heaven. These are the things which are contained in the internal sense in the second book of Moses, which is Exodus; by the Egyptians are signified those who had infested; by the bringing forth thence is signified liberation; by the life of forty years in the wilderness are signified temptations; and by the introduction into the land of Canaan is signified being raised into heaven (see what has been said above, n. 6854, 6914, 7091, 7828). For all this it is evident that by "when ye shall come unto the land" is signified to heaven which they shall have from the Lord.

As He hath spoken. That this signifies according to the promise in the Word, is evident from the signification of "speaking," when said by the Lord about heaven, to which those were to come who were of the spiritual church, as being the promise in the Word. For the internal sense of the Word, both in the books of Moses and in the Prophets, treats of the liberation of those who before the Lord's coming had been detained in the lower earth and infested by the evil, and their elevation into heaven; and they are there meant by "the sons of Israel." This promise is what is here signified by the words "as Jehovah hath spoken." [2] The Lord's saying in various places that in Him are to be consummated and have been consummated all things contained in the Scriptures, involves what is contained in the internal sense of the Word, for this treats of the Lord's kingdom only, and in the supreme sense, of the Lord Himself, as in the following passages: Jesus said to the disciples, These are the words which I spoke unto you while I was yet with you, that all things must needs be fulfilled which have been written in the law of Moses, and in the Prophets, and in the Psalms, concerning Me. Then opened He their mind that they might understand the Scriptures (Luke 24:44-45). Behold we go up to Jerusalem, where all things shall be accomplished that have been written by the prophets concerning the Son of man (Luke 18:31). Think ye not that I came to destroy the law and the prophets: I came not to destroy, but to fulfil. Verily I say to you, Till heaven and earth pass away, one jot or one little horn shall in no wise pass away in the law, till all things be done (Matt. 5:17-18). [3] These things, and what the Lord says elsewhere about the fulfilling of the Law or the Scripture, involve in the internal sense, as said, those things which had been foretold about Him. In this sense, each and all things, down to every jot, or to every least point, treat of the Lord; and therefore it is said that "one jot or one little horn shall in no wise pass away in the law till all things be done." And in Luke: It is easier for heaven and earth to pass than for one point of the law to fail (Luke 16:17). He who does not know that all the details, down to the least of all, in the internal sense treat of the Lord and of His kingdom, and that from this the Word is most holy, cannot possibly comprehend what this means; that "not one point shall fail nor one jot or little horn pass away," and that "it is easier for heaven and earth to pass." For those things which stand forth in the external sense do not seem of such great moment; but the internal text contains so much that not even a syllable could be omitted without an interruption of the series.

That ye shall keep this service. That this signifies worship on account of liberation, is evident from the signification of "to keep," as being that it ought to be observed (as above, n. 7931); and from the signification of "serving" or "service," as being the worship of the Lord.

And it shall be, when your sons shall say unto you. That this signifies the interior perception of truth, which perception is of conscience, is evident from the signification of "to say," as being perception (of which above, n. 7913); and from the signification of "sons," as being truths (n. 489, 491, 533, 1147, 2623, 3373, 4257). That it denotes the interior perception which is of conscience, is because the subject here treated of is the state hereafter or future of those who are of the spiritual church and are liberated by the Lord, in that this truth must remain fixed in their minds; that their salvation ought to be accepted as solely from the Lord. The perception of this truth is of conscience; for they who are of the spiritual church have not perception as have those who are of the celestial church, but in place of it they have conscience. Conscience with them is born and formed from the truths of the church wherein they have been born, which truths have been received by them in childhood and afterward, and have been confirmed by life, and in this way have become matters of faith. To act according to these truths is to act according to conscience, and to act contrary to them is to act contrary to conscience. They are fixed in the interior memory as if written there, and at last are so to speak things that have been impressed in infancy, which afterward appear quite familiar and as it were innate, just as do the speech, thoughts, recollections, various reflections, and, in external matters, the gait, gestures, countenance and other things into which one is not born, but is introduced by habits. When the truths of faith also have been impressed in this way, which takes place in the interior man, then they in like manner become familiar, and at last, being as it were innate, impel the man to think, to will, and to act according to them. This part of the life is called conscience, and is the life of the spiritual man, which is to be valued in proportion as the truths from which he thinks are genuine truths of faith, and as the goods from which he acts are genuine goods of charity. From the series in what follows it is also evident that by the above words is signified the interior perception which is of conscience.

What is this service to you? That this signifies when they are in worship, namely, that then there is the perception which is of conscience, is evident from the signification of "service," as being worship (as above, n. 7934).

That ye shall say. That this signifies thought, is evident from the signification of "to say," as being thought (n. 3395, 7094). That "to say" here denotes thought, is because by "to say" just above (n. 7935) was signified the perception which is of conscience; and here it is the answer, which with regard to the perception which is of conscience, is thought.

This is the sacrifice of the passover to Jehovah. That this signifies the worship of the Lord on account of liberation, is evident from the signification of "sacrifice," as being worship (n. 922, 6905); and from the signification of "the passover," as being the presence of the Lord and the liberation of those who are of the spiritual church (n. 7093, 7867).

In that He passed over the houses of the sons of Israel. That this signifies that damnation fled away from the goods in which they were held by the Lord, is evident from the signification of "Jehovah shall pass over," as being that damnation shall flee thence (see n. 7878, 7928); from the signification of "houses," as being goods (n. 3652, 3720, 4982, 7833-7835); and from the representation of Israel, as being those who are of the spiritual church (of which frequently above). It is said that they were held in goods by the Lord, because when they passed through the places of damnation or the hells, which was done when they were liberated, they were then held in good by the Lord. To this end they were prepared, the process of which preparation is described by the statutes concerning the blood, and the paschal lamb, and the eating thereof (in verses 3-11, 15-20, 22, 43-48 of this chapter). That when they were liberated they passed through places of damnation, or the hells, will be seen in what follows.

In Egypt. That this signifies when in the vicinity of the evil, is evident from the signification of "the Egyptians," as being the evil who had infested those who were of the spiritual church (of which frequently above); consequently by "Egypt" is signified the state or place where they were. That they were in their vicinity is plain, because they were in the land of Goshen. To know how the case herein is, see what was said above (n. 7932a).

When He inflicted a plague on Egypt. That this signifies when those of the church were damned who had been in faith separate from charity, is evident from the signification of "inflicting a plague on Egypt," as being the damnation of those who had been in faith separate from charity (see n. 7766, 7778, 7926).

And liberated our houses. That this signifies that still nothing damnable came to them, because they were in goods from the Lord, is evident from what was unfolded above (n. 7939).

And the people bent itself and bowed itself. That this signifies humiliation of the mouth and of the heart, is evident from the signification of "bending," as being exterior humiliation, thus of the mouth; and from the signification of "bowing," as being interior humiliation, thus of the heart (see n. 5682, 7068).

And the sons of Israel went and they did as Jehovah commanded Moses and Aaron. That this signifies that they who are of the spiritual church will obey truth Divine, is evident from the signification of "going and doing," as being to obey; from the representation of the sons of Israel, as being those who are of the spiritual church (of which frequently above); and from the representation of Moses and Aaron, as being truth Divine; Moses internal truth, and Aaron external (see n. 7089, 7382).

So did they. That this signifies performance from the will, is evident from the fact that it is said a second time "they did," and that the first time it signifies performance from the understanding, and this second time from the will. For it is common in the Word for a thing to be seemingly repeated; but the first mention relates to the truth which is of the understanding, and the second to the good which is of the will. The reason is that in every detail of the Word there is the heavenly marriage, which is that of good and truth (see n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 6343); and, in the supreme sense, the Divine marriage, which is that of the Divine good in the Lord and of the Divine truth proceeding from Him (n. 3004, 5502, 6179). From this also it can be seen that the Word is most holy.

Verses 29-34. And it came to pass at midnight, that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the captive that was in the house of the pit, and all the firstborn of beast. And Pharaoh rose up in that night, and all his servants, and all the Egyptians; and there was a great cry in Egypt; because there was not a house where there was not one dead. And he called Moses and Aaron in the night, and said, Rise up, go ye out from the midst of my people, both ye and the sons of Israel; and go, serve Jehovah, according to your speaking. Also your flocks, also your herds, take ye, as ye spoke, and go, and bless me also. And Egypt was strong upon the people, hastening to send them out of the land; for they said, We are all dead. And the people carried their dough before it was leavened, their kneading troughs bound up in their clothes upon their shoulder. "And it came to pass at midnight," signifies a state of mere falsity from evil; "that Jehovah smote all the first-born in the land of Egypt," signifies the damnation of faith separate from charity; "from the firstborn of Pharaoh about to sit upon his throne," signifies the falsified truths of faith which are in the first place; "even unto the firstborn of the captive that was in the house of the pit," signifies the falsified truths of faith which are in the last place; "and all the firstborn of beast," signifies the adulterated good of faith; "and Pharaoh rose up in that night, and all his servants, and all the Egyptians," signifies that all and each of the damned, when they were let into mere falsity from evil, felt aversion and fear for those who were of the spiritual church; "and there was a great cry in Egypt," signifies interior lamentation; "because there was not a house where there was not one dead," signifies because there was no one who was not damned; "and he called Moses and Aaron in the night," signifies the afflux of truth from the Divine in that state; "and said, Rise up, go ye out from the midst of my people," signifies that they should depart from them; "both ye and the sons of Israel," signifies with their truth from the Divine, and with the truth through which is good, and with the truth which is from good; "and go, serve Jehovah," signifies that they should worship the Lord; "according to your speaking," signifies according to the will; "also your flocks, also your herds, take ye," signifies the goods of charity, interior and exterior; "as ye spoke," signifies according to the will; "and go," signifies that they should depart altogether; "and bless me also," signifies that they should intercede; "and Egypt was strong upon the people, hastening to send them out of the land," signifies that from aversion and fear they were urgent that they should depart; "for they said, We are all dead," signifies thus hell for them; "and the people carried their dough before it was leavened," signifies the first state of truth from good in which there is nothing of falsity; "their kneading troughs bound up in their clothes," signifies the delights of the affections, which delights adhere to truths; "upon their shoulder," signifies according to all ability.

And it came to pass at midnight. That this signifies a state of mere falsity from evil, is evident from the signification of "midnight," as being total devastation (see n. 7776), that is, the privation of all good and truth, whence there was a state of mere falsity from evil (that it is a state of evil, see n. 2353, 6000, 7870).

That Jehovah smote all the firstborn in the land of Egypt. That this signifies the damnation of faith separate from charity, is evident from the signification of "smiting," as being damnation (see n. 7871); and from the signification of "the firstborn in the land of Egypt," as being faith separate from charity (n. 7039, 7766, 7778).

From the firstborn of Pharaoh about to sit upon his throne. That this signifies the falsified truths of faith which are in the first place, is evident from what was unfolded above (n. 7779), where similar words occur.

Unto the firstborn of the captive that was in the house of the pit. That this signifies the falsified truths of faith which are in the last place, is evident from the signification of "the firstborn in the land of Egypt," as being faith separate from charity (as just above, n. 7948), thus also the falsified truth of faith (of which in what follows); and from the signification of "the captive that was in the house of the pit," as being those who are in the last place, for the captive is contrasted with "the firstborn of Pharaoh about to sit upon the throne," whereby is signified the falsified truth of faith which is in the first place (n. 7779, 7949). In the proximate spiritual sense, by "the captive in the house of the pit," is meant one who is in the bodily sensuous, thus in mere thick darkness concerning truths and goods, because not even in the faculty of perceiving, as are they who are in the interior sensuous; hence it is that they are signified who are in the last place. [2] That "the firstborn in the land of Egypt" denotes the falsified truth of faith, is because "the firstborn of Egypt" denotes faith separate from charity (n. 7948). They who are in this faith are in mere darkness and thick darkness with respect to the truths of faith; for they cannot be in any light, thus not in any perception of what truth is, and whether it is truth. For all spiritual light comes through good from the Lord, thus through charity, for the good of charity is like a flame from which is light; for good is of love, and love is spiritual fire, from which comes enlightenment. He who believes that they who are in evil can also be in enlightenment in respect to the truths of faith, is very much mistaken. They can be in a state of confirmation, that is, they may be able to confirm the doctrinal things of their church, and this sometimes with skill and ingenuity; but they cannot see whether what they confirm is true or not. (That falsity also can be confirmed even so as to appear like truth; and that it is not the part of a wise man to confirm, but to see whether the thing is so, see n. 4741, 5033, 6865, 7012, 7680.) [3] He therefore who is in evil as to life is in the falsity of his evil, and does not believe the truth, however well he knows it. He sometimes supposes that he believes, but he is mistaken. That he does not believe will be granted him to know in the other life, when his perceiving is reduced into agreement with his willing. Then he will disown, hold in aversion, and reject the truth, and will acknowledge as truth that which is contrary, that is, falsity. Hence then it is that they who are in faith separate from charity cannot do otherwise than falsify the truths of faith.

Footnotes

7915-1 The Hebrew son, here used, means "animal of the flock," which Swedenborg here accordingly renders pecudem gregis. [REVISER.]