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

Arcana Coelestia

There are many kinds of spirits from the planet Jupiter, but there are three with which I have been in company, and with which I have often spoken. One kind, which is also the lowest, appear dark, almost black. They are contemned by others, and are called "chastisers," because they chastise the inhabitants of their earth who live evilly; they are continually desirous to come to heaven. Another kind have shining faces, as from the reflected light of a candle. These appear to sit like idols, for they suffer themselves to be adored by others, especially by the servants whom they had in the world; for there they persuaded them that they were mediators with the Lord; they are called by them "saints," and also "lords." The third kind, which is the best, excel the rest in intelligence and wisdom. They appear in blue clothing, or clothing of the color of the sky, with interwoven little grains of gold. But the angels themselves who are from that earth, are together with the angels of the rest of the earths; for all who are truly angels constitute one general heaven.

It is a common thing on that earth for spirits to speak with the inhabitants and instruct them, and also chastise them if they have done evil; on which subject, as many things have been related to me by their angels, I would speak in order. The reason why the spirits of that planet speak with the men, is that these think much about heaven, and about the life after death; and are comparatively but little solicitous about life in the world; for they know that they will live after their decease, and in a state of happiness according to the state of their internal man as formed in the world. It was also a common thing on our earth in ancient times to speak with spirits and angels, from a like cause, namely, that those men thought about heaven, and little about the world. But this living communication with heaven was in time closed, as man from internal became external, that is, as he began to think about the world and little about heaven, and especially when he no longer believed that there is a heaven or a hell, nor that there is in himself a spirit man who lives after death. For at this day it is believed that the body lives from itself, and not from its spirit; and therefore unless man could now have faith that he is to rise again with the body, he would have no belief in a resurrection.

As regards the speech of spirits with the inhabitants of the planet Jupiter, there are spirits who chastise; there are those who instruct; and there are those who rule them. The spirits who chastise apply themselves to the left side, and incline themselves toward the back; and when they are there, they draw forth from the man's memory all his deeds and thoughts; for this is easy to spirits, because, when they come to a man, they come instantly into all his memory (n. 6199, 6193, 6198, 6199, 6214). If they find that he has done evil or thought evil, they reprove him, and also chastise him with a pain in the joints of the feet or of the hands, or with pain about the epigastric region; this moreover, spirits can do dexterously, when it is permitted. When such chastisers come to a man, they excite horror together with fear; whereby he is aware of their approach. Evil spirits can excite fear when they approach anyone, especially those who when they lived in the world had been robbers. That I might know in what manner these spirits act when they come to a man of their earth, it was permitted that such a spirit should come also to me. When he was near, horror attended with fear palpably seized me; but I was not terrified and in horror inwardly, but outwardly, because I knew that he was such a spirit. He was also seen, and appeared like a dark cloud with little moving stars in the cloud; moving stars signify falsities; but fixed stars truths. He applied himself to my left side, toward the back; and he also began to reprove me on account of the things I had done and thought, which he drew forth from my memory and gave a wrong interpretation to; but he was hindered by the angels who also were present. When he noticed that he was with another than a man of his own earth, he began to speak to me, and to say that when he comes to a man, he knows all and everything which the man has done and thought; also that he severely reproves him, and likewise chastises him with various pains.

The spirits who instruct, however, also apply themselves to the left side of those whom they instruct, but more in front. They also reprove, but gently, and presently teach how they ought to live. These also appear dark, yet not as the former, like clouds; but as if clothed with sackcloth. These are called "instructors," but the former "chastisers."

When these spirits are present, angelic spirits also, likewise from their earth, are present, and take their seat at the head, and as it were fill it in a special manner. Their presence is also perceived there as a gentle breathing, for they are afraid lest the man should perceive even the least pain or anxiety from their approach and influx. They rule the chastising and instructing spirits, preventing the former from doing worse to the man than is permitted by the Lord, and enjoining the latter to speak the truth. It has also been given me to speak with these angelic spirits.

There are two signs which appear to those spirits when they are with a man. They see an old man with a whitish face; this is a sign to say nothing but what is true. They also see a face in a window; this is a sign to depart thence. I have seen both that old man, and likewise the face in the window; when the latter was seen, the spirit immediately departed from me.

When the chastising spirit was with me, the angelic spirits kept my face constantly cheerful and smiling, and the region about the lips prominent, and my mouth open. This the angels very easily do by means of influx. They said that when present they induce such a countenance upon the inhabitants of their earth.

If after chastisement and instruction the man again does evil or thinks to do evil, and does not restrain himself by virtue of the precepts of truth, on the return of the chastising spirit he is more severely punished. But the angelic spirits moderate the punishment according to the intention in the deeds, and according to the will in the thoughts.

Spirits there speak with man, but not conversely man with spirits, except these words, when he is instructed, that "he will do so no more." Nor is he allowed to tell any of his companions that a spirit has spoken to him; and if he does, he is severely punished. These spirits of Jupiter at first supposed that when they were with me, they were with a man of their own earth; but when in my turn I spoke to them, and also when I thought that I would publish such things, and they were not allowed to chastise, or to instruct me, they noticed that they were with another.

At another time also a chastising spirit came to me, and applied himself to my left side below the middle of the body, as before, and also desired to punish me; but he was driven away by their angels, who likewise were present. He then showed me the kinds of punishments which they are permitted to inflict on the men of their earth if they do evil and intend to do evil. Besides a pain in the joints, there was a painful contraction around the middle of the belly, which is felt like a compression by a sharp girdle; there was alternate withdrawal of the respiration, even to distress; also a prohibition against eating anything but bread; lastly, a denunciation of death if they did not leave off doing such things; and at the same time a deprivation of the joy from consort, children, and companions, resulting in the instilling of grief.

From all this it can be seen that their angels, who sit at the head, exercise a kind of judicature over the man, for the angels permit, moderate, restrain, and inflow. But it was given me to say to them that they ought not to believe that they judge; but that the Lord alone is the Judge, and that from Him flow in with them all the things which they direct and enjoin upon the chastising and instructing spirits, and that these things only appear as if from them.

Besides the spirits of whom mention has now been made, there are also spirits who infuse contrary persuasions; being those who while they lived in the world were banished from the society of others, because they were evil. When they approach, there appears as it were a flying flame which glides down near the face; they place themselves beneath, at the man's hinder parts, and speak from there toward the parts above. They speak things contrary to those which the instructing spirit from the angels has said; namely, that they need not live according to the instruction, but at their own good will and pleasure, and the like. They usually come immediately after the former spirits have departed. But the men on that earth know who and of what quality these spirits are, and therefore they pay no regard to them. Nevertheless they thus learn what evil is, and so what good is; for by evil is learned what is good, the quality of good being known from its opposite. All perception of a thing is according to reflection bearing on the distinctions that come from contraries in various ways and in various degrees.

The subject of the spirits and inhabitants of the planet Jupiter will be continued at the end of the following chapter.

Exodus 12 THE DOCTRINE OF CHARITY Man has been so created that he can look upward, or above himself; and can also look downward, or below himself. To look above himself is to look to his neighbor, to his country, to the church, to heaven, especially to the Lord; but to look below himself is to look to the earth, to the world, and especially to himself.

That to look to his neighbor, to his country, and to the church, is to look above himself, is because this is to look to the Lord; for the Lord is in charity, and it is of charity to look to the neighbor, to one's country, and to the church, that is, to will well to them. But they look below themselves who turn themselves away from these, and will well only to themselves.

To look above oneself is to be uplifted by the Lord; for no one can look above himself, unless he is uplifted by Him who is above. But to look below himself is of man, because then he does not suffer himself to be uplifted.

They who are in the good of charity and of faith look above themselves, because they are uplifted by the Lord; but they who are not in the good of charity and of faith look below themselves, because they are not uplifted by the Lord. Man looks below himself when he turns the influx of truth and good from the Lord to himself. He who turns to himself the good and truth flowing in from the Lord, sees himself and the world before him, and does not see the Lord with His good and truth, because they are behind him, and therefore come into such obscurity to him that he cares nothing for them, and at last he denies them.

By looking above self and below self, is meant to have as the end, or to love above all things. Thus by looking above self is meant to have as the end, or to love above all things, what is of the Lord and heaven; and by looking below self is meant to have as the end, or to love above all things, what is of self and the world. The interiors of man also actually turn themselves to where the love turns itself.

The man who is in the good of charity and faith loves also himself and the world, but no otherwise than as the means to an end are loved. The love of self with him looks to the love of the Lord, for he loves himself as a means to the end that he may serve the Lord; and the love of the world with him looks to the love of the neighbor, for he loves the world as a means for the sake of the end that he may be of service to the neighbor. When therefore the means is loved for the sake of the end, it is not the means that is loved, but the end.

From this it can be seen that they who are in worldly glory, that is, in eminence and opulence above others, can look above themselves to the Lord equally as can those who are not in eminence and opulence; for they look above themselves when they regard eminence and opulence as means, and not as the end.

To look above self is proper to man, but to look below self is proper to beasts. From this it follows that insofar as a man looks below himself or downward, so far he is a beast, and also so far is an image of hell; and that insofar as he looks above himself or upward, so far he is a man, and also so far is an image of the Lord. EXODUS 12 1. And Jehovah said unto Moses and unto Aaron in the land of Egypt, saying, 2. This month is to you the head of the months; this is the first to you in the months of the year. 3. Speak ye unto all the assemblage of Israel, saying, In the tenth of this month they shall take to them everyone a lamb, 7821-1 for the house of his fathers, a lamb for the house. 4. And if the house is too little for a lamb, then let him take he and his neighbor near unto his house in the number of the souls; everyone for the mouth of his eating shall ye count for the lamb. 5. A lamb unblemished, a male, a son of a year shall be for you; ye shall take it from the lambs and from the she-goats. 6. And it shall be for you to be kept even unto the fourteenth day of this month; and the whole congregation of the assemblage of Israel shall kill it between the two evenings. 7. And they shall take of the blood, and put it upon the two posts and upon the lintel, upon the houses in which they shall eat it. 8. And they shall eat the flesh in that night, roast with fire, and things unleavened; upon things bitter they shall eat it. 9. Eat ye not of it raw, and by boiling boiled in water, but roast with fire; its head upon its legs and upon its midst. 10. And ye shall not leave of it until the morning; and that which is left of it until the morning ye shall burn with fire. 11. And thus shall ye eat it: your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste; this is the passover of Jehovah. 12. And I will pass through the land of Egypt in that night, and I will smite all the firstborn in the land of Egypt, from man and even unto beast; and on all the gods of Egypt I will do judgments: I am Jehovah. 13. And the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer, when I smite the land of Egypt. 14. And this day shall be unto you for a memorial; and ye shall keep it a feast to Jehovah in your generations; ye shall keep it by an eternal statute. 15. Seven days shall ye eat unleavened things; even on the first day ye shall cause leaven to cease from your houses; for everyone that eateth what is leavened, from the first day until the seventh day, even that soul shall be cut off from Israel. 16. And there shall be for you in the first day a holy convocation, and in the seventh day a holy convocation; no work shall be done in them, save that which every soul must eat, this only shall be done by you. 17. And ye shall observe the unleavened things, because in this same day I have brought your armies out of the land of Egypt: and ye shall keep this day in your generations by an eternal statute. 18. In the first [month], on the fourteenth day of the month, in the evening, ye shall eat unleavened things, until the one and twentieth day of the month, in the evening. 19. Seven days leaven shall not be found in your houses; for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel, in the sojourner, and in the native of the land. 20. Ye shall eat nothing leavened; in all your dwellings ye shall eat things unleavened. 21. 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. 22. 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. 23. And Jehovah will pass through to inflict a plague on Egypt; and He will 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. 24. And ye shall keep this word for a statute to thee and to thy sons forever. 25. 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. 26. And it shall be, when your sons shall say unto you, What is this service to you? 27. 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. 28. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they. 29. 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. 30. 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. 31. 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. 32. Also your flocks, also your herds, take ye, as ye spoke, and go; and bless me also. 33. And Egypt was strong upon the people, hastening to send them out of the land; for they said, We be all dead. 34. And the people carried their dough before it was leavened, their kneading-troughs bound up in their clothes upon their shoulder. 35. And the sons of Israel did according to the word of Moses; and they asked of the Egyptians vessels of silver, and vessels of gold, and garments. 36. And Jehovah gave the people favor in the eyes of the Egyptians, and they lent to them. And they spoiled the Egyptians. 37. And the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides babe. 38. And a great mixed multitude also went up with them; and flock, and herd, a very great acquisition. 39. And they baked the dough which they brought forth out of Egypt into unleavened cakes, for it had not been leavened; because they were driven out of Egypt, and could not tarry, and moreover they had not prepared for themselves any provision for the journey. 40. And the dwelling of the sons of Israel which they dwelt in Egypt was thirty years and four hundred years. 41. And it was at the end of the thirty years and four hundred years, even it was in this same day, all the armies of Jehovah went forth from the land of Egypt. 42. A night of watches is this to Jehovah, for leading them forth from the land of Egypt: this is that night of watches to Jehovah for all the sons of Israel unto their generations. 43. And Jehovah said unto Moses and Aaron, This is the statute of the passover: no son of an alien shall eat of it. 44. And every man's servant that is bought with silver, when thou hast circumcised him, then shall he eat of it. 45. A lodger and a hireling shall not eat of it. 46. In one house shall it be eaten; thou shalt not bring out of the flesh abroad from the house; and ye shall not break a bone in it. 47. All the assemblage of Israel shall perform it. 48. And when a sojourner shall sojourn with thee, and performeth the passover to Jehovah, every male of his shall be circumcised, and then let him come near to perform it; and he shall be as a native of the land; and no uncircumcised person shall eat of it. 49. One law shall there be for the native, and for the sojourner that sojourneth in the midst of you. 50. And all the sons of Israel did as Jehovah commanded Moses and Aaron, so did they. 51. And it was in this same day, that Jehovah led forth the sons of Israel out of the land of Egypt by their armies.

THE CONTENTS. The subject treated of in this chapter in the internal sense is the liberation of those who are of the spiritual church, and the damnation of those who are in faith separate from Charity. The damnation of these latter and the liberation of the former are represented by the passover, and the states in respect to charity and faith of those who are liberated, by the things to be observed on the days of the passover.

In the supreme sense by the passover is represented the damnation of the unfaithful and the liberation of the faithful by the Lord, when He had been glorified. The quality of the state of the faithful at that time, and also what its quality would be afterward, both in the universal and in every particular, is described in this supreme sense by the statutes of the passover.

THE INTERNAL SENSE. Verses 1, 2. And Jehovah said unto Moses and unto Aaron in the land of Egypt, saying, This month is to you the head of the months; this is the first to you in the months of the year. "And Jehovah said unto Moses and Aaron," signifies information by means of truth Divine; "in the land of Egypt," signifies when as yet they who were of the spiritual church were in the vicinity of the infesters; "saying, This month is to you the head of the months," signifies that this state is the principal of all states; "this is the first to you in the months of the year," signifies the beginning from which will be all the following states to eternity.

And Jehovah said unto Moses and unto Aaron. That this signifies information by means of truth Divine, is evident from the signification of "saying," when by Jehovah concerning what was to be instituted in the church, as being information, for "to say" involves the things which follow it; and from the representation of Moses and Aaron, as being truth Divine; Moses, the truth proceeding immediately from the Divine; Aaron, that which proceeds mediately (see n. 7009, 7010, 7089, 7382).

In the land of Egypt. That this signifies when as yet they who were of the spiritual church were in the vicinity of the infesters, is evident from the signification of "the land of Egypt," as being where they are who infest; for by "Pharaoh" and by "the Egyptians" are represented and signified those who have been of the church in faith separated from charity, and who in the other life infest the upright (n. 6692, 7097, 7107, 7110, 7126, 7142, 7317), and by the "land of Egypt" the infestations themselves (n. 7278); but by the sons of Israel are represented those who are of the spiritual church and are infested (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); (that in the other life these were in the vicinity of the infesters, see n. 7240). This vicinity is signified by the sons of Israel being in the midst of the land of Egypt, namely, in the land of Goshen; and the infestations are signified by the burdens imposed upon them. From this it is now evident that by "Jehovah said unto Moses and Aaron in the land of Egypt," is signified information by means of truth Divine, when as yet they who were of the spiritual church were in the vicinity of the infesters.

Saying, This month is to you the head of the months. That this signifies that this state is the principal of all states, is evident from the signification of "month," as being the end of a former and the beginning of a following state, thus a new state (see n. 3814); and from the signification of "the head," when predicated of the months of the year, and in the internal sense of states of life, as being the principal state. From this it is evident that by "this month is to you the head of the months" is signified that this state is the principal of all states. The reason why this state is the principal of all states is contained in what follows.

This is the first to you in the months of the year. That this signifies the beginning from which will be all the following states to eternity, is evident from the signification of "to be the first," when it is said of the months of the year, and in the internal sense of the states of life, as being the beginning; from the signification of "months," as being states (of which just above, n. 7827); and from the signification of "year," as being a period of life from beginning to end (n. 2906). In the present case, because it is said of those who are of the spiritual church in the other life, the period of whose life has a beginning but not an end, by "year" is signified a period of life from the beginning to eternity (that "year" has also this signification see n. 2906). This month was made the head of months and the first of all, because by it is signified the beginning of the liberation of those who are of the spiritual church, and who up to this time had been in a state of captivity, because detained in the lower earth, and there infested by the evil, who are represented by Pharaoh and the Egyptians. That their first state, when they were liberated, was the principal of all and the beginning from which would be all the following states to eternity, is because they who were there were liberated by the coming of the Lord into the world, and because without the coming of the Lord into the world they could not possibly have been saved, and because they were liberated at the time when the Lord rose again. From this it is evident that the state when they were liberated was to them the principal of all states. The case is the same also afterward with all those who are of the spiritual church, who could not possibly have been saved unless the Lord had come into the world, and glorified His Human, that is, made it Divine. That they who were of the spiritual church before the coming of the Lord were detained in the lower earth and were liberated and saved by the Lord, see n. 6854, 6914; and in general, that they who were of the spiritual church have been saved by the Lord's coming, n. 2661, 2716, 6372, 7035, 7091; and therefore in the supreme sense by these words is signified that the glorification and resurrection of the Lord as to His Human is the source of all salvation.

Verses 3-6. Speak ye unto all the assemblage of Israel, saying, In the tenth of this month they shall take to them everyone a lamb 7829-1 for the house of his fathers, a lamb for the house; and if the house is too little for a lamb, then let him take he and his neighbor near unto his house in the number of the souls; everyone for the mouth of his eating shall ye count for the lamb. A lamb unblemished, a male, a son of a year shall be for you; ye shall take it from the lambs and from the she-goats; 7829-2 and it shall be for you to be kept even unto the fourteenth day of this month; and the whole congregation of the assemblage of Israel shall kill it between the two evenings. "Speak ye unto all the assemblage of Israel, saying," signifies influx along with the informing of all those who are of the spiritual church; "in the tenth of this month," signifies a state of initiation of the interiors; "they shall take to them everyone a lamb," signifies in respect to innocence; "for the house of his fathers, a lamb for the house," signifies according to the special good of each one; "and if the house is too little for a lamb," signifies if the particular good is not sufficient for innocence; "then let him take he and his neighbor near unto his house," signifies conjunction with the nearest good of truth; "in the number of the souls, everyone for the mouth of his eating shall ye count for the lamb," signifies thus the filling up of the good, conformably to the innocence, from so many truths of good, according to the appropriation of the innocence; "a lamb unblemished," signifies innocence unspotted; "a male," signifies which is of the faith of charity; "a son of a year shall be for you," signifies a full state; "ye shall take it from the lambs and from the she-goats," signifies the interior and exterior good of innocence; "and it shall be for you to be kept," signifies the time and state of initiation; "even unto the fourteenth day of this month," signifies unto a holy state; "and the whole congregation of the assemblage of Israel shall kill it," signifies preparation for the enjoyment by all in general who are of the spiritual church; "between the two evenings," signifies the last state and the first.

Speak ye unto all the assemblage of Israel, saying. That this signifies influx along with the informing of all who are of the spiritual church, is evident from the signification of "to speak," as being influx (see n. 2951, 5481, 5743), and also information, namely, about the things to be observed when they are being liberated, as is evident from what follows; and from the signification of "the assemblage of Israel," as being all truths and goods in the complex; for by "the assemblage of Israel" are meant all the tribes, that is, all things of truth and good, or all things of faith and charity (see n. 3858, 3926, 4060, 6335). And because these things are signified, therefore by "the assemblage of Israel" are signified those who are of the spiritual church (n. 6337), for truths and goods make the church. (That by the sons of Israel is represented the spiritual church, see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223.)

In the tenth of this month. That this signifies a state of initiation of the interiors, is evident from the signification of "the tenth" (namely "day") as being the state of the interiors; for by "day" is signified state (n. 23, 487, 488, 493, 575, 893, 1738, 2788, 3462, 3785, 4850, 5672), and by "ten" are signified remains (n. 576, 1906, 2284), that is, truths and goods stored up by the Lord in the interiors of man (n. 1050, 1906, 2284, 5135, 5897, 7560, 7564); and as remains are in the interiors, and by them man is prepared and initiated to receive good and truth from the Lord, therefore by "the tenth day" is here signified a state of initiation of the interiors. (That man is regenerated by means of remains, consequently is by them initiated into receiving the influx of good and truth from the Lord, see n. 5342, 5898, 6156; and that by means of them man communicates with heaven, n. 7560; for these goods and truths are from the Lord, and not from man, n. 7564.) By a "month" is signified an entire state from its beginning to its end (n. 3814), thus the whole state of liberation which is signified by the passover in the complex. From all this it is evident that by "in the tenth of this month" is signified a state of initiation of the interiors. This state, namely, of the initiation of the interiors, was from the tenth day of that month even to the fourteenth day thereof, within which days the paschal lamb was to be kept. By the paschal animal is signified the good of innocence, which is the inmost; thus it is signified that this inmost, together with the interiors in which it is, should meanwhile be secluded and withheld from such things as defile. This state is a state of initiation of the interiors, that is, of preparation to receive the influx of good and truth from the Lord. This is the holy thing which is contained in these words; for without something holy stored up within, it would not have been commanded that in the tenth day of the month the paschal animal should be taken, and should be kept even to the fourteenth, day; nor that afterward it should be killed between the evenings; and should be eaten roast with fire, not boiled with water; that they should not leave anything of it until the morning; that they should burn what was left with fire; that they should not break a bone of it; and other particulars, which everyone who ponders upon it may know must involve holy things hitherto unknown to anyone; and that these holy things are spiritual things, which are of the church and of heaven, and which relate to the Divine, from which every detail of the Word has come down.

They shall take to them everyone a lamb. 7832-1 That this signifies in respect to innocence, is evident from the signification of a lamb or a she-goat, here meant by the "lamb," as being innocence; "a lamb," the innocence of the interior man; and "a she-goat," the innocence of the exterior man (see n. 3519).

For the house of his fathers, a lamb for the house. That this signifies according to the special good of each one, is evident from the signification of "the house of his fathers," as being the good of one family distinct from the good of another; for by "the house of a father" is signified man as to internal good (see n. 3128). The case herein is this. By all the tribes of Israel are signified all the truths and goods of faith and charity in one complex; and by each tribe one genus of good or truth (n. 3858, 3926, 3939, 4060, 6335, 6337, 6640); thus by each family within its tribe was signified a good of one species, consequently the good of one family specifically distinct from the good of another; but by the house of his fathers within a family was signified a particular good of one species. The reason why these things were signified by the tribes, the families, and the houses, into which the sons of Israel were distinguished, was that they might represent heaven; for goods are there distinguished into genera, species, and particulars, and the angels are conjoined in accordance with these. Be it known that the good of one is in no case exactly like the good of another; but that they are various, and so various that they are distinguished into universal higher genera, and these into lower, down to singulars and veriest singulars. (That the goods of love and of faith are so various, see n. 684, 690, 3241, 3267, 3744-3746, 3986, 4005, 4149, 5598, 7236.) From this it is now evident why it was commanded them to take to them every man a lamb for the house of his fathers, a lamb for a house.

And if the house is too little for a lamb. That this signifies if the particular good is not sufficient for innocence, is evident from the signification of a "house," as being a particular good (as just above, n. 7833); from the signification of "being too little," as not being sufficient; and from the signification of "a lamb," as being innocence (of which also just above, n. 7832).

Then shall he and his neighbor near unto his house take. That this signifies conjunction with the nearest good of truth, is evident from the signification of "taking," namely, with his near neighbor one lamb together, as being conjunction; and from the signification of "a neighbor near unto his house," as being the nearest good of truth. That "a near neighbor" denotes what is nearest, is manifest; and that "house" denotes good, see above (n. 7833). It is said "the good of truth," because those who are of the spiritual church are treated of, with whom is the good of truth; for the good of truth is truth in will and act. For when the truth of faith is received along with the affection of charity, it is implanted in the interiors of the mind; and when the truth is reproduced, the affection also to which the truth was adjoined is reproduced, and appears under the aspect of good. Hence it is that the good of this church is the good of truth, which is also called spiritual good.

In the number of the souls, everyone for the month of his eating 7836-1 shall ye count for the lamb. That this signifies thus the filling up of the good, conformably to the innocence, from so many truths of good, according to the appropriation of the innocence, is evident from the signification of "the number of the souls," as being so many truths of good, for "number" in the Word is predicated of truth, and "soul" of spiritual good; from the signification of "for the mouth of his eating," as being according to the appropriation of it (that "to eat" denotes appropriation, see n. 3168, 3513, 3596, 3832); and from the signification of a "lamb," as being innocence (n. 7832). The filling up of the good conformably to the innocence, is signified by "taking from the house of a near neighbor" such a number as may be sufficient for the lamb. (That "house" denotes good, see above, n. 7833.) It is said, "the truth of good," and by this is meant the truth which is from good. For when they who are of the spiritual church are being regenerated, they are introduced to the good of charity by means of the truth of faith; but when they have been introduced to the good which is of charity, the truths which are afterward born thence are called the "truths of good." [2] But how the case is with what is contained in this verse cannot possibly be known unless it is known how it is with the societies in heaven; for the consociations of the sons of Israel according to tribes, families, and houses represented these societies. With the societies in heaven the case is this. The universal heaven is one society, which is ruled by the Lord as one man; the general societies there are as many as are the members, the viscera, and the organs in man; but the specific societies are as many as are the little viscera contained within each viscus, member, and organ; and the particular societies are as many as in these little viscera there are lesser parts constituting a greater one. That this is the case is plain from the correspondences of man, and of his members, organs, and viscera, with the Grand Man, that is, with heaven, which has been treated of from experience at the end of many chapters. From all this it can be seen how the case is with the distinctions of societies in heaven. [3] But with each society in particular the case is this: it consists of many angels who are in agreement in respect to goods; these goods are various, for each angel has his peculiar good; but these various concordant goods are disposed by the Lord into such a form that together they present one good. Such societies were represented by the houses of the fathers among the sons of Israel. This is the reason why the sons of Israel were distinguished not only into tribes, but also into families and houses; and when they are mentioned, that the names of their fathers in order even to the tribe are mentioned; as of the father of Samuel, that he was of Mount Ephraim, whose "name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph" (1 Sam. 1:1); also of the father of Saul, that he was "of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, the son of a man a Benjamite" (1 Sam. 9:1); and so of very many others. Such mention was made in order that in heaven might be known the quality of the good which, being successively derived from the first, was represented by the one spoken of. [4] Moreover, in heaven the case is this. If a society is not complete, as it should be, there are then taken from elsewhere, from some neighboring society, as many as will fill up the form of that good, according to the necessity in each state, and its changes; for the form of the good varies as the state is changed. But be it further known that in the third or inmost heaven, which is next above the heaven where the spiritual are (for these constitute the middle or second heaven), innocence reigns, because the Lord, who is innocence itself, flows in immediately into that heaven; whereas into the second heaven, where the spiritual are, the Lord flows in with innocence mediately, namely, through the third heaven. [5] This influx is that by which the societies in the second heaven are disposed or arranged in order according to their goods; and therefore the states of the good are changed according to the influx of innocence; and consequently the conjunctions of the societies there are varied. From all this it can be seen how is to be understood that which is in this verse in the internal sense, namely, that if the particular good of anyone is not sufficient for the innocence, conjunction shall be effected with the nearest good of truth, in order that the good may be filled up, conformably to the innocence, from so many truths of good, according to the appropriation of the innocence.

A lamb unblemished. That this signifies innocence unspotted, is evident from the signification of "a lamb," as being innocence (of which above, n. 7832); and from the signification of "unblemished," as being without a spot, thus unspotted. It was to be without a blemish and unspotted, because in the spiritual world every blemish signifies some falsity or evil.

A male. That this signifies which is of the faith of charity, is evident from the signification of "a male," as being the truth of faith (see n. 2046, 4005), thus the faith of charity; for the truth of faith is not the truth of faith unless it is together with the good of charity, and especially unless it is from it. The reason why the paschal animal was to be a male, was that the paschal animal signified the innocence of those who were of the spiritual church; and they who are of the spiritual church are in no other good than that which in itself is the truth of faith, for this is called good when it is brought into act from the affection of charity (see n. 7835). Hence it is that the animal was to be a male. In other cases in the sacrifices, female animals of the flock were employed, when worship from good was to be represented.

A son of a year shall be for you. That this signifies a full state, is evident from the signification of "a son," as being truth (see n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704); and from the signification of "a year," as being an entire period from beginning to end (n. 2906), thus a full state. What a full state is must be stated. A state is called "full," when the good is such that there is not anything lacking for the reception of the influx of innocence. The truths of faith conjoined with the good of charity cause good to be such; for spiritual good receives its quality from the truths of faith. This is here meant by the "full state" which is signified by the "son of a year." But the state is not full when truths have not as yet qualified good, so that this can receive the corresponding states of innocence. This state first becomes full when truths are regarded from good; and it is not yet full when good is regarded from truths. In this latter state are they who are being regenerated, but in the former are they who are regenerated. The former are in truth leading to good, but the latter are in truth which is from good; or the former are in obedience to truth, but the latter are in the affection of doing truth; and therefore the former are men of the external church, but the latter of the internal church. As by the "son of a year" was signified a full state, therefore it was so many times commanded that a lamb or a kid "a son of a year" should be sacrificed, as in Exod. 29:38; Lev. 9:3; 12:6; 14:10; 23:12, 18, 19; Num. 6:12; 7:15, 87, 88; 15:27; 28:9, 11; and where the new temple is treated of in Ezekiel: The prince shall prepare a lamb the son of its year without blemish for a burnt-offering unto Jehovah daily, each morning shall he prepare it (Ezek. 46:13); where by the "new temple" is meant the Lord's spiritual kingdom; by the "prince," those who are in genuine truths and thence in good; by "the burnt-offering of a lamb," the worship of the Lord from the good of innocence; and by the "son of a year," a full state.

Ye shall take it from the lambs and from the she goats. 7840-1 That this signifies the good of innocence exterior and interior, is evident from the signification of a "lamb," as being the good of innocence (see n. 3994); and from the signification of a "she-goat" or "kid," as being the good of truth in which is innocence (n. 3995, 4005, 4006, 4871). (That a "lamb" denotes the interior good of innocence, and a "kid," or a "she-goat," the exterior good of innocence, see n. 3519.) What is meant by the interior and the exterior good of innocence shall be briefly told. In every good there must be innocence that it may be good; without innocence good is as if without its soul. The reason is that the Lord flows in by means of innocence, and by means of it vivifies the good with those who are being regenerated. The good which innocence vivifies is internal and external; internal good is with those who are called men of the internal church; but external good is with those who are men of the external church. Men of the internal church are they who have qualified their good by means of interior truths, such as are those of the internal sense of the Word; but men of the external church are they who have qualified their good by means of exterior truths, such as are those of the literal sense of the Word. Men of the internal church are they who do what is good to the neighbor from the affection of charity; but men of the external church are they who do it from obedience. Every man while being regenerated first becomes a man of the external church, and afterward a man of the internal church. They who are of the internal church are in intelligence and wisdom in advance of those who are of the external church, and are therefore more interiorly in heaven. From all this it is now evident what the interior and exterior good of innocence are.

And it shall be for you to be kept. That this signifies the time and state of initiation, is evident from the signification of the "tenth day from which the animal was to be kept until the fourteenth day," as being a state of initiation of the interiors (see n. 7831).

Even unto the fourteenth day of the month. That this signifies unto a holy state, is evident from the signification of "the fourteenth day," as being a holy state (that "day" denotes state, see above, n. 7831). But "fourteen" has the same signification as "seven" (that "seven" denotes what is holy, see n. 395, 423, 716, 881, 5265, 5268); for numbers multiplied have a like signification with the simple numbers (see n. 5291, 5335, 5708). Hence it is that the passover was to begin on the fourteenth day of the month, was to last seven days, and was to cease on the twenty-first day, which day also signifies what is holy, because it arises from the multiplication of three into seven. Hence it was that on the first day of the passover there was to be a holy convocation, and on the twenty-first day a holy convocation (verse 16).

And the whole congregation of the assemblage of Israel shall kill it. That this signifies preparation for the enjoyment by all in general who are of the spiritual church, is evident from the signification of "killing," when said of the lamb or goat to be used for the passover, as being preparation for enjoyment, namely, of the good of innocence, which is signified by the "lamb" and the "goat;" and from the signification of "the whole congregation of the assemblage of Israel," as being by all in general who are of the spiritual church (see n. 7830); by the "congregation of the assemblage" are signified the truths of good which belong to those who are of that church, for "congregation" is predicated of truth (n. 6355), and "assemblage" of good.

Between the two evenings. That this signifies the last state, and the first, is evident from the signification of "evening," as being a state of falsity, and also a state of ignorance of truth; for the shade of evening denotes falsity, and also ignorance of truth. For all the times of the day, like all the times of the year, in the spiritual sense signify alternations of states in respect to truth and good (n. 5672, 5962, 6110). Their end and their beginning is "evening;" and therefore when it is said "between the two evenings," all the states are involved. Here therefore by "between the two evenings" is signified the state of liberation of those who are in truth from good, and the state of damnation of those who are in falsity from evil, which states are signified by the departure of the sons of Israel out of Egypt, when the firstborn there were given up to death. That this is called "evening" is evident from these words in Moses: Thou shalt sacrifice the passover in the evening, when the sun has gone down, at the set time of thy going out from Egypt (Deut. 16:6). [2] From all this it is evident that the end of the state of infestations and the beginning of the state of liberation of those who are represented by the sons of Israel is meant by "between the two evenings." With these, from this beginning, the state tends to morning, which is elevation into heaven. Moreover, by "between the two evenings" is meant the end of the state of infestations and the beginning of the state of damnation of those who are represented by the Egyptians; but the state of these latter tends to night, which is casting down into hell. The casting down of these latter into hell is represented by the immersion in the sea Suph; but the elevation of the former into heaven is represented by the introduction into the land of Canaan. [3] In the Word throughout mention is made of "evening" and by it is signified the last time of the church, and also its first time; the last with those among whom the church is ceasing, and the first with those among whom it is beginning. For this reason by "evening" is primarily signified the coming of the Lord; for then was the end of the former church and the beginning of a new church, the first state of which is also called "evening" because the man of the church begins from obscure light, and advances to clear light, which to him is "morning." [4] That the coming of the Lord into the world is signified by "evening and morning" is evident in Daniel: I heard a holy one speaking, How long is this vision, the continual [sacrifice], and the transgression, the trampling on the holy thing, and on the army? And he said unto me, Even unto the evening, the morning, two thousand three hundred; for then shall the holy thing be justified (Dan. 8:13-14); that here by "evening" is meant the last time, when the church was completely vastated, and the Lord came into the world; and by "morning" the light and the rising of a new church from him is evident. [5] In like manner in Zechariah: There shall be one day which shall be known to Jehovah; not day, nor night, for about the time of evening there shall be light (Zech. 14:7). In Zephaniah: Let there be at last a territory left for the house of Judah; they shall feed thereon; in the houses of Ashkelon they shall have quiet in the evening, when Jehovah their God shall visit them, and bring again their captivity (Zeph. 2:7); "evening" denotes the first state of the rising church. As "evening" signified the last state of the old church and the first of the new, it was therefore commanded that Aaron and his sons should make the lamp go up from evening even unto morning before Jehovah (Exod. 27:20, 21). [6] That "evening" denotes the last state of the church, when there is dense falsity because there is no faith, and dense evil because there is no charity, is plain in these passages: Woe unto you! For the day goeth away, because the shadows of the evening are stretched out (Jer. 6:4). I spoke unto the people in the morning; and at evening my wife died (Ezek. 24:18); "wife" denotes the church. In the morning it shall blossom, and it shall pass away; in the evening he shall cut it off, it shall wither (Ps. 90:6).

Verses 7-11. And they shall take of the blood, and put it upon the two posts and upon the lintel, upon the houses in which they shall eat it. And they shall eat the flesh in that night, roast with fire, and things unleavened; upon things bitter they shall eat it. Eat ye not of it raw, and by boiling boiled in waters, but roast with fire; its head upon its legs and upon its midst. And ye shall not leave of it until the morning; and that which is left of it until the morning ye shall burn with fire. And thus shall ye eat it: your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste; this is the passover of Jehovah. "And they shall take of the blood," signifies the holy truth which is of the good of innocence; "and shall put it upon the two posts and upon the lintel," signifies the truths and the goods of the natural; "upon the houses," signifies those things which are of the will of good; "in which they shall eat it," signifies enjoyment; "and they shall eat the flesh," signifies the enjoyment of good; "in that night," signifies along with the damnation of the evil; "roast with fire," signifies the good which is of love; "and things unleavened," signifies purified from all falsity; "upon things bitter," signifies by means of the undelightful things of temptations; "they shall eat it," signifies enjoyment; "eat ye not of it raw," signifies that it shall not be without love; "and by boiling boiled in waters," signifies that it shall not go forth from truth; "but roast with fire," signifies that it shall go forth from love; "its head upon its legs and upon its midst," signifies from the inmost to the external; "and ye shall not leave of it until the morning," signifies the duration of this state before a state of enlightenment in heaven; "and that which is left of it until the morning ye shall burn with fire," signifies a state of the means for the end through temptations; "and thus shall ye eat it," signifies enjoyment in a state of separation from the evil who had infested, and preservation then; "your loins girded," signifies in respect to the interiors; "your shoes on your feet," signifies in respect to the exteriors; "and your staff in your hand," signifies in respect to the intermediates; "and ye shall eat it in haste," signifies the affection of separation; "this is the passover of Jehovah," signifies the presence of the Lord and liberation by Him.

And they shall take of the blood. That this signifies the holy truth which is of the good of innocence, is evident from the signification of "blood," as being holy truth proceeding from the Lord (see n. 4735, 6978, 7317, 7326); and because it is the blood of a lamb, and by a "lamb" is signified the good of innocence (n. 3994), it denotes the holy truth which is of the good of innocence.

And shall put it upon the two posts and upon the lintel. That this signifies the truths and the goods of the natural, is evident from the signification of the "posts of a door," as being the truths of the natural; and from the signification of "the lintel," as being its goods. The posts and the lintel have this signification because by a "house" is signified man himself, or his mind, and by those things which belong to a door are signified the things which serve to introduce. That these are the truths and the goods of the natural is evident; for the natural man is instructed before the rational, and the things which the man then learns are natural things, in which are successively instilled spiritual things, which are interior. From this it is evident how the natural in respect to truths and goods serves to introduce. Moreover, the lintel and the posts have a like signification to the forehead and hands with man. Angelic ideas are of such a nature that natural things bear relation to such things as belong to man. The reason is that the spiritual world or heaven is in the form of a man, and all things of that world, that is, all spiritual things, which are truths and goods, bear relation to this form, as has been shown at the end of many chapters in treating of correspondences. And whereas in angelic ideas natural things become spiritual, so also does a house, which to the angels is the mind of man; the bedchambers and inner rooms being the interiors of the mind; and the windows, the doors, the posts, and the lintels, the exteriors of the mind, which introduce. As angelic ideas are of such a nature, they are also living; and so when the things in the natural world which are dead objects, pass into the spiritual world, they become living objects; for everything spiritual is living, because it proceeds from the Lord. [2] That the "posts" and the "lintel" have a like signification to the forehead and hands with man, appears from these words in Moses: Thou shalt love Jehovah thy God from thy whole heart, and from thy whole soul, and from all thy forces; thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes; and thou shalt write them upon the posts of thy house, and on thy gates (Deut. 6:5, 8-9; 11:13, 18, 20); because they involve a similar meaning, both are mentioned. [3] That in the spiritual sense the "lintel and posts" denote the goods and truths of the natural through which there is introduction to spiritual things, is evident from the description of the new temple in Ezekiel, by which is signified the spiritual church. "Posts and lintels" are there frequently mentioned, and they are also measured, which would never have been done unless they had signified something of the church and of heaven, that is, something spiritual; as in the following passages in that prophet: The priest shall take of the blood of the sin-offering, and shall put it upon the post of the house, and upon the four corners of the projection of the altar, and upon the post of the gate of the inner court, on the first day of the month (Ezek. 45:18-19). The prince shall enter by way of the porch without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering; then shall he adore upon the threshold of the gate (Ezek. 46:2); that by the "temple" here is not meant a temple, but the church of the Lord, everyone can know; for such things as have there been described in many chapters never came to pass, nor will come to pass. [4] That in the supreme sense by "temple" is meant the Lord as to the Divine Human, He Himself teaches in John 2:19-22. Therefore in the representative sense by a "temple" is meant His church. That an angel measured the lintels of that new temple, see Ezek. 40:9-10, 14, 16, 24; 41:21, 25, which measuring would have been of no importance unless the lintels, and likewise the numbers, signified some thing of the church. Because the "posts" and the "lintels" signified the truths and goods in the natural which serve for introduction, therefore in that new temple they were made square in prospect (Ezek. 41:21); and therefore in the temple of Solomon the posts were made of olive wood (1 Kings 6:31, 33). "Olive wood" signified the good of truth, or the good which is of the spiritual church.

Upon the houses. That this signifies those things which are of the will of good, is evident from the signification of a "house," as being a man (see n. 3128), and as being the mind of man (n. 3538, 4973, 5023, 7353), consequently that which is of the will, here that which is of the will of good. The reason why by a "house" is also signified the will, is that by it is signified man, and man is man chiefly from his will. Moreover, whether we speak of man, or of his mind, it is the same; for man is not man from the form of his body, but from his mind; and man is such as his mind is, that is, such as his understanding and will are, especially such as his will is.

In which they shall eat it. That this signifies enjoyment, is evident from the signification of "eating," as being appropriation (see n. 3168, 3513, 4745), but here enjoyment, because a state of initiation is treated of. The case herein is this: when those who before the Lord's coming had been detained in custody in the lower earth (n. 6854, 6914, 7091, 7828) were to be liberated, they had to be prepared to receive the influx of good and truth from the Lord, for they were to pass through the midst of hell; and lest in that passage evils and falsities should flow in from the infernal spirits round about, they had to be prepared, so that they might then be in a full state of truth and good. But of the Lord's Divine mercy that passage shall be spoken of in what follows. This preparation, or initiation to a state of reception of good and truth, is described by the things which were to be done between the tenth day of the month and the fourteenth day, and which were to be observed in respect to the eating of the paschal lamb.

And they shall eat the flesh. That this signifies the enjoyment of good, is evident from the signification of "to eat," as being enjoyment (of which just above, n. 7849); and from the signification of "flesh," as being what is man's own vivified by the Divine Human of the Lord, thus all celestial and spiritual good with man (see n. 3813, 6968). That "flesh" has this signification was well known among the ancients, and yet at this day it is so unknown that everyone would be surprised on being told that "flesh" has such a signification. If it is said that it is a spiritual correspondent, this is not understood. If it is said that it is a significative, this is indeed understood, but in another sense than that in which it is a significative correspondent, namely, as something quite separate; when yet a spiritual or significative correspondent is conjoined with that to which it corresponds as is a man's sight with his eye; his hearing with his ear; his thought, which is spiritual, with the form of his interiors, and through this form with the little organs of speech; or as the will, which also is spiritual, is conjoined with the muscular fibers by which action is produced. Such is the case with every spiritual correspondent or significative relatively to its natural, with which there is correspondence. [2] Who cannot see that by "flesh" is not meant flesh, nor by "blood" blood, by the Lord in John: Verily, verily, I say to you, Except ye eat the flesh of the Son of man and drink His blood, ye have no life in you; he that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day; for My flesh is meat indeed, and My blood is drink indeed (John 6:53-55). That by "flesh" is meant the Divine good of the Divine love of the Lord, which is from His Divine Human, and by "blood" the Divine truth proceeding from His Divine good, and also the man's reciprocity, is at this day known to few, and they who can know, will not. The reason why they are unwilling to know is that they are in no affection of truth for the sake of truth, but only for the sake of worldly reasons, and also because natural men desire to apprehend all things naturally. [3] These things have been said in order that it may be known what is signified by "eating flesh" at the paschal supper, consequently what at the Holy Supper, which was then instituted. (Concerning the bread and the wine which in the Holy Supper signify the same as the flesh and the blood, see n. 2165, 2177, 2187, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915.) That in the spiritual sense of the Word "flesh" does not mean flesh, besides being manifest from other passages, is also very evident from this in Revelation: Come and be ye gathered together unto the supper of the great God; that ye may eat the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all both free and bond, both small and great (Rev. 19:17-18); where by "flesh" are signified goods of various kinds.

Footnotes

7821-1 The word "lamb" here (Latin pecud-, Hebrew seh) must be understood to mean the young of both sheep and goats, as defined in verse 5, and also by Swedenborg himself in n. 8020. Thus it is either a lamb or a kid. We have no word in English that will precisely render either the Hebrew term or the Latin one. In verse however, the word "lambs," near the end of the verse, is agnus in the Latin, and keves in the Hebrew, and thus is correctly rendered "lambs." [Reviser].

7829-1 The word "lamb" here (Latin pecud-, Hebrew seh) must be understood to mean the young of both sheep and goats, as defined in verse 5, and also by Swedenborg himself in n. 8020. Thus it is either a lamb or a kid. We have no word in English that will precisely render either the Hebrew term or the Latin one. In verse however, the word "lambs," near the end of the verse, is agnus in the Latin, and keves in the Hebrew, and thus is correctly rendered "lambs." [Reviser].

7829-2 Latin capra, Hebrew ez, a "she-goat," the mother being taken for her little one. Both "kids" and "she-goats" signify "the innocence of the external or natural man, thus the truth and the good of innocence" (Arcana Coelestia n. 3518, subdivisions 3 and 4). [Reviser.]

7832-1 The word "lamb" here (Latin pecud-, Hebrew seh) must be understood to mean the young of both sheep and goats, as defined in verse 5, and also by Swedenborg himself in n. 8020. Thus it is either a lamb or a kid. We have no word in English that will precisely render either the Hebrew term or the Latin one. In verse however, the word "lambs," near the end of the verse, is agnus in the Latin, and keves in the Hebrew, and thus is correctly rendered "lambs." [Reviser].

7836-1 That is, the months were to be counted. [Reviser.]

7840-1 Latin capra, Hebrew ez, a "she-goat," the mother being taken for her little one. Both "kids" and "she-goats" signify "the innocence of the external or natural man, thus the truth and the good of innocence" (Arcana Coelestia n. 3518, subdivisions 3 and 4). [Reviser.]