Spiritual Meaning of EXODUS 29:1-3
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).
 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).
 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).
 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.
 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."
 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.
 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.
 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.
 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?
 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.
 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).
 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.
 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."
 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.
 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.
 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).
 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.
 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.
 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).
 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).
 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.
 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). EXODUS 29:1-3 - next - text - summary - Exodus - Full Page
|Author: E. Swedenborg (1688-1772).||Design: I.J. Thompson, Feb 2002.||www.BibleMeanings.info|