Spiritual Meaning of EXODUS 29:15-18
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AC 10041. Verses 15-18. And thou shalt take one ram, and Aaron and his sons shall lay their hands upon the head of the ram. And thou shalt slay the ram, and thou shalt take its blood, and sprinkle it upon the altar round about. And thou shalt cut the ram into its pieces, and shalt wash its intestines, and its legs, and put them upon its pieces, and upon its head. And thou shalt burn with the whole ram upon the altar; this is a burnt-offering unto Jehovah; an odor of rest, an offering made by fire unto Jehovah is this. "And thou shalt take one ram," signifies the good of innocence in the internal man; "and Aaron and his sons shall lay their hands," signifies the communication of power; "upon the head of the ram," signifies with the whole; "and thou shalt slay the ram," signifies preparation for the purification of the internal man; "and thou shalt take its blood," signifies Divine truth; "and sprinkle it upon the altar round about," signifies conjunction with Divine good; "and thou shalt cut the ram into its pieces," signifies that the interior things are to be set in order in a distinct manner; "and shalt wash its intestines," signifies the purification of the lowest things; "and its legs," signifies the purification of the exterior things of the natural man; "and put them upon its pieces, and upon its head," signifies the setting in order of exterior things under internal and inmost ones; "and thou shalt burn with the whole ram upon the altar," signifies the internal of the Lord’s Divine Human united to the Divine good of His Divine love, which was in Himself; "this is a burnt-offering unto Jehovah," signifies the glorification of the Lord‘s Human; "an odor of rest," signifies perceptivity of peace; "an offering made by fire to Jehovah is this," signifies all from the Divine love.

AC 10042. And thou shalt take one ram. That this signifies the good of innocence in the internal man, is evident from the signification of a "ram," as being the good of innocence and of charity in the internal man. As in this chapter the sacrifices and burnt-offerings of rams and of lambs are treated of, it must be told what was signified by the animals in general that were offered in the sacrifices and burnt-offerings. These animals were oxen, bullocks, he-goats, rams, she-goats, and he-kids; also he-lambs, she-lambs, and she-kids. One who does not know what these animals signify, cannot possibly know what is specifically signified by the sacrifices and burnt-offerings of them. Be it known that all animals on the earth signify such things as are in man, which in general bear relation to the affections of his will and the thoughts of his understanding, thus to goods and truths, for goods are of the will, and truths are of the understanding. And as they bear relation to goods and truths, they also bear relation to love and faith, for all things of love are called goods, and all things of faith are called truths.

[2] That animals of different kinds have such a signification has its cause in the representatives in the other life; for in that life there appear animals of many genera and innumerable species. Such animals there are appearances to the very life, corresponding to the affections and thoughts that exist with the spirits and angels. That this is so can be seen also from the prophetic visions in the Word throughout; for all things seen by the prophets are such as appear before the angels in heaven. From this it is that beasts are so frequently mentioned in the Word, and by everyone of them is signified something that bears relation to such things as are in man. Neither is man anything but an animal in respect to his external man, but he is distinguished from animals by the internal man, whereby both the internal and the external man can be elevated toward heaven and to God, and thence receive faith and love. From this it is that beasts were employed in the sacrifices and burnt-offerings. He who does not know this, cannot possibly know why it was commanded at one time to offer bullocks, rams, and he-lambs; at another time oxen, she-goats, and she-lambs; and at another he-goats, he-kids, and she-kids; for otherwise what would he the purpose of such things? That in the Word "beasts" signify goods and evils with man, and also truths and falsities, (n. 142, 143, 246, 714, 715, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198, 7523, 7872, 9090); and that on this account they were employed in the sacrifices, (n. 1823, 2180, 2805, 2807, 2830).

[3] But as regards the sacrifices and burnt-offerings from them, be it known, I. That the representative worship with the Jewish and Israelitish nation consisted chiefly in sacrifices and burnt-offerings. II. That the sacrifices and burnt-offerings in general signified the regeneration of man through the truths of faith and the goods of love from the Lord; and in the supreme sense the glorification of the Lord’s Human. III. That everything of worship, according to the various things of it, was represented by the sacrifices and burnt-offerings, thus with all variety; and that for this reason various kinds of animals were commanded.

[4] But to take up these points in detail: I. That the representative worship with the Jewish and Israelitish nation consisted chiefly in sacrifices and burnt-offerings, is evident from the fact that they were employed for every sin, and for every guilt; also for every consecration and inauguration; and besides on every day, on every sabbath, every new moon, and every festival; and that for this reason the altar was the most holy of all things, and all the other things of worship with that nation depended upon these. Therefore where the abolition of representative worship is treated of in Daniel, it is said that "the sacrifice and oblation shall cease" (Daniel 9:27), and "the continual sacrifice shall be removed" (Daniel 8:10-13; 11:31; 12:11). By "the continual sacrifice" is specifically signified the sacrifice that was offered daily, and in general all worship. But see what has already been shown about these things, namely, That sacrifices in general signify all representative worship (n. 923, 2165, 6905, 8680, 8936): That the altar was the principal representative of the Lord and from this of worship (n. 2771, 2811, 8935, 8940, 9388, 9389, 9714, 9964): That the ancients before Eber knew nothing of sacrifices (n. 2180): That by Eber, thus with the Hebrew nation, and from this with the posterity of Jacob, sacrifices were instituted, and why (n. 1128, 1343, 2180, 2818): That sacrifices were not commanded, but permitted (n. 2180).

[5] II. That sacrifices and burnt-offerings in general signified the regeneration of man through the truths of faith and the goods of love to the Lord from the Lord, is evident from the fact that all things of worship relate to purification from evils and falsities, to the implanting of truth and good, and to their conjunction, thus to regeneration; for by means of these three things man is regenerated; consequently sacrifices and burnt-offerings were offered for every sin and for every guilt; and when they were offered, it is said that expiation was made and that pardon would be granted (Lev. 4:20, 26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 7:7; 10:17; 14:18, 19; 15:30, 31; 16:6, 24; 17:11). The pardon of sins, expiation, propitiation, and redemption, are also nothing else than purification from evils and falsities, the implantation of good and truth, and their conjunction, thus regeneration (n. 9076, 9452-9454, 9937, 9938). Every process of regeneration is also described by the special rituals of the several sacrifices and burnt-offerings, and it is opened when the representatives are unfolded by means of the internal sense (n. 10022).

[6] That in the supreme sense the sacrifices and burnt-offerings signify the glorification of the Lord‘s Human, is because all the rituals of worship instituted with the Israelitish and Jewish nation regarded the Lord alone; thus the sacrifices and burnt-offerings especially regarded Him, because by them in general was represented everything of worship, as has been shown above. More over the regeneration of man is from no other source than the Lord (n. 9506, 9715, 9486, 9487, 9809, 10019); and therefore where the regeneration of man is treated of in the Word, in the supreme sense the glorification of the Lord’s Human is treated of; for the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4402, 5688). To glorify the Human is to make it Divine, but to regenerate man is to make him heavenly, in order that the Divine of the Lord may dwell in him.

[7] III. That everything of worship, according to the various things of it, was represented by the sacrifices and burnt-offerings, thus with all variety, and that for this reason various kinds of animals were commanded, is evident from the various things for which sacrifices and burnt-offerings were made; namely, for sins by error, and for sins not by error; for every transgression and uncleanness, whether with the priest, or with the whole assembly, or with a prince, or with any soul; for cleansing from leprosy; for purification after child-bearing; for the consecration of the altar, of the Tent of meeting and of all things therein; for the cleansing of the same when Aaron once every year entered into the holy of holies; for the inauguration of Aaron and his sons into the priesthood; for the consecration of the Nazirites; and in general on the three feasts, on each of the new moons, on the sabbaths, and daily in the morning and between the evenings; besides the votive and voluntary offerings.

[8] As there were sacrifices and burnt-offerings for such various purposes, and by them were represented the various things of worship, therefore also the various kinds of animals that were to be offered were commanded; namely, bullocks, oxen, and he-goats; rams, she-goats, and he-kids; he-lambs, she-lambs, and she-kids; and by the sacrifices and burnt-offerings from the bullock, ox, and he-goat were represented the purification and regeneration of the external or natural man; by those from the ram, she-goat, and he-kid were represented the purification of the internal or spiritual man; and by those from the he-lamb, she-lamb, and she-kid were represented the purification or regeneration of the inmost or celestial man. That there are three things that are in succession with man: the celestial, the spiritual, and the natural, (n. 9992, 10005, 10117); and that in order to be regenerated a man must be regenerated as to things internal and also external, (n. 9325).

[9] But what is specifically signified by the sacrifice and the burnt-offering from a ram, which are treated of in this chapter, is evident from the passages in the Word where sacrifices and burnt-offerings from a ram are described, and where a ram is mentioned; from which it is plain that by a "ram" is signified the good of innocence and of charity in the internal man; and by the sacrifice and burnt-offering from it, the purification and regeneration of the internal man; thus the implantation of the good of innocence and charity therein. That this is signified by a "ram," is evident from the following passages. In Isaiah:--

where the subject treated of is the Lord and His heaven and church; "the flocks of Arabia" denote all the goods of the internal man; "the rams of Nebaioth" denote the goods of innocence and of charity there. That "flocks" denote the good of the internal man, (n. 8937, 9135); that "Arabia" denotes where good is, (n. 3268); that "Nebaioth" denotes those who are there in this good, (n. 3268, 3686, 3688).

[10] In Ezekiel:--Arabia and all the princes of Kedar, the traders of thy hand in small cattle, and rams, and he-goats (Ezek. 27:21); speaking of Tyre, by which is signified the church where are the knowledges of good and truth (n. 1201); "traders" denote those who have these knowledges and communicate them (n. 2967, 4453); "small cattle" denote the goods of love; "rams," the goods of charity; and "he-goats," the goods of faith. In the Word mention is made of "flocks," "small cattle (pecora)," and "cattle (pecudes)," which in the original tongue are distinguished by their names, and by "flocks" are signified in general internal things; by "cattle," the same specifically, and by "small cattle," inmost things specifically; but by "herds" are signified external things. In Jeremiah:--

by "small cattle," "rams," and "he-goats" similar things are here signified.

[11] In Ezekiel:--

"between cattle and cattle" denotes between those who are in the interior things of good and of evil; "between the rams and the he-goats" denotes between those who are in charity and thence in faith, and those who are in the truths of faith without charity; "rams" here signify the like as sheep, for rams are the males of sheep. That "sheep" denote those who are in charity and from this in faith, (n. 4169, 4809); and that "he-goats" denote those who are in truths, which are called the truths of faith, without charity, (n. 4169, 4769). Like things are signified by the "ram" and the "he-goat" in Daniel viii; and by the "sheep" and the "he-goats" in (Matthew 25:32).

[12] In Moses:--

by the sacrifices from a ram is signified the purification of the internal man and the implantation of the good of innocence therein; for "sin through error" denotes sin from ignorance in which is innocence, and the innocence of ignorance is of the internal man.

[13] In the same:--

this was in order that there might be represented the purification of the whole man, as well external as internal and inmost; by the sacrifice and burnt-offering from bullocks, the purification of the external man; from a ram, the purification of the internal man; and from the lambs, the purification of the inmost man. And as purification was represented, so also was the implanting of the good of innocence, for a "bullock" denotes the good of innocence in the external man; a "ram," in the internal, and a "he-lamb" in the inmost, as said above; that the last of them was a he-goat was because by a "heat" is signified the truth of faith in the external man, and the truth of faith there is the ultimate (n. 9959). As the goods and truths with man follow in this order, therefore also the presents of the princes of Israel, when the altar and the Tent of meeting were anointed, were a bullock, a ram, and a he-lamb for burnt-offerings; and a he-goat for a sacrifice (Num. 7:15-17, 21-23, 27-29, 33). From all this it can now be seen that a "ram" signifies the good of innocence and of charity in the internal man.

AC 10043. And Aaron and his sons shall lay their hands. That this signifies the communication of power, is evident from the signification of "laying on hands," as being the communication of power (n. 10023).

AC 10044. Upon the head of the ram. That this signifies with the whole, is evident from the signification of "the head," as being the whole man, thus the whole (n. 10011). That "the head" denotes the whole is because it is the highest, and therein is the inmost of man; and from what is highest proceed all things which are beneath; as also from what is inmost proceed all things which are without, for such is the source in both these cases. The inmost with man is his will and understanding; these in their beginnings are in the head, and what thence proceed are acts, which are effects of the interior things in the body; and therefore when will and understanding are mentioned, the whole man is meant, for from these man is man. The acts of the body also have their all from the will; consequently a man is not regarded from the acts of the body, or works; but from the will in these. For this reason by "soul" in the Word is meant the whole man, and man is called a "soul," as in (Leviticus 4:27; 5:1, 4, 17; 6:2; 17:10, 15).

[2] There are two things which signify the whole; namely, the highest, and the lowest. That the lowest or ultimate also signifies the whole, is because all the interior things, even from the first or highest, close in the ultimates, and are there together (n. 9828, 9836). Hence it is that the highest, through the ultimate, holds together in connection and in form all the interior things which are intermediate, so that they look to one end (n. 9828). That the ultimate also signifies the whole, is evident from many things in the Word, as that the whole man is called the "flesh" (Gen. 6:12; Num. 16:22; 27:16; Isa. 40:5; Zech. 2:13).

[3] As the ultimates also signify all things or the whole, therefore the hair and the beard, which are ultimate outgrowths of man, are taken for all or the whole; as also the feet and their toes; and the fingers of the hands. That the "hair" and "beard" are taken for all or the whole, is evident in Isaiah:--

"the king of Assyria" denotes reasoning such as is that of those who by means of it destroy things Divine (n. 1186); "to shave the head, the hair of the feet, and the beard" denotes to take away the ultimates, for when these are taken away the interior things flow asunder and perish. On this account also a priest was forbidden to shave his head (Lev. 21:10); and also a Nazirite whose hair was called "the Naziriteship of God" (Num. 6:1-27); (n. 6437, 9407), and is also meant by "the crown of the head of the Nazirite of his brethren" (Gen. 49:25, 26; Deut. 33:16). Hence also it is said that "the hairs of the head are all numbered" (Matt. 10:30), by which is signified that all things and everything in man is so; also that "a hair of the head shall not perish" (Luke 21:18).

[4] That the feet also and their toes, and the fingers of the hands, signify all things and thus the whole, is evident in John:--

the "feet" denote the natural, which is the ultimate (n. 2162, 3147, 4938-4952, 9406). And in what follows in this chapter of Exodus:--Thou shalt put of the blood of the ram upon the lap of Aaron‘s ear, and upon the thumb of his right hand, and upon the great toe of his right foot (verse 20); denoting upon each and all things signified by the "ear," the "hand," and the "foot."

[5] As the highest and the lowest, or what is the same, the first and the last, alike signify all things and each, or the whole with the parts, therefore the omnipotence and omniscience of the Lord are described by His being "the First and the Last, the Beginning and the End, the Alpha and the Omega" (Rev. 1:8, 11; 21:6; 22:13; Isa. 41:4).

[6] That all things are held together in connection, and stand together, from the First or Highest through the last or lowest, is thus described in Isaiah:--

the "hand" and "right hand" of Jehovah, or of the Lord, denote omnipotence; "the earth of which He hath laid the foundation" denotes the ultimate or last; "the heaven which He hath stretched out" denotes that which is between the First and the Last; to "call them together that they may stand together" denotes to hold together all the interior things through the ultimate in connection and in form, so that they may look to one end. The one end to which they are to look is "He who is the First and the Last;" that He is the Lord, is evident in Isaiah:--

"the King of Israel" denotes the Lord (John 18:37); and that the "Redeemer" is the Lord is manifest. In the Apocalypse:--

[7] That the first holds together all things in connection through the ultimate, can be seen from the Word, and from man. The Word in ultimates is the sense of its letter, and the Word in its first is the Lord, and the Word in its interior things is its internal sense, which is perceived in the heavens, and causes those who are there to look to one end, which is the Lord (n. 9360, 9824).

[8] In regard to man: Man in ultimates is the church on earth; Man in the first is the Lord; man in the interior things is heaven, for before the Lord the church and heaven are as one man, from which heaven is called the Grand Man (n. 10030). There is a continual connection, and an influx according to the connection, of all things from the Lord through the heavens to the church on earth. By the heavens are meant the angels who are there; by the church are meant men who are true men of the church; and by Man in the first is meant the Lord as to His Divine Human. That from the First through the last or ultimate all things are held together in connection, and stand together, is meant by the words of the Lord above quoted from Isaiah:--

That by "the earth" in the Word is meant the church, (n. 9325).

[9] An idea of this subject can be had from the ultimate and the inmost with man. His ultimate is the skin, his inmost is the heart, his intermediates or interior things are the viscera. From the heart even to the skin through the viscera there is a continuous connection by means of the blood-vessels, for these proceed from the heart, and terminate in the skin. That the skin is the ultimate that holds together the interior things in connection is plain, for when the skin is taken away the interior things flow asunder. From all this it can be seen whence it is that as the highest or inmost signifies each and all things, so also does the lowest or ultimate.

[10] From all this also is laid open the secret why the Lord glorified His Human even as to its ultimates. The ultimates are called bones and flesh, and therefore the Lord said to His disciples, who supposed that they saw a spirit:--

That the Divine Itself was the First in Him, is known, for He was conceived of Jehovah, and that which is conceived of the father is the first of man; that the Lord glorified even the ultimates of His Human is plain from His words above, and also from the fact that He left nothing of His Human in the sepulchre. That the interior things close and rest in the ultimates, and are there together, and that the ultimates hold together the interior things in connection, even in spiritual things, (n. 9216, 9828); that therefore strength and power are in ultimates, (n. 9836); and that therefore holiness is in ultimates, (n. 9824); and that in ultimates revelations are made and answers given, (n. 9905).

AC 10045. And thou shalt stay the ram. That this signifies preparation for the purification of the internal man, is evident from the signification of "slaying," when said of the sacrifice or burnt-offering, as being preparation for purification (n. 10024); and from the signification of "the ram," as being the internal man (n. 10042).

AC 10046. And thou shalt take its blood. That this signifies Divine truth, may be seen above (n. 10026, 10033). That all purification from evils and falsities, and all regeneration, are effected through the Divine truth that proceeds from the Lord, (n. 9959).

AC 10047. And sprinkle it upon the altar round about. That this signifies conjunction with Divine good, is evident from the signification of "the blood that was to be sprinkled upon the altar round about," as being Divine truth (n. 10026, 10033); and from the representation of the altar, as being a representative of the Lord as to Divine good (n. 9388, 9389, 9714, 9964). From this it is plain that "to sprinkle the blood upon the altar round about," denotes to unite Divine truth with Divine good in the Lord

[2] The case herein is as follows. It was said above that in this chapter the subject treated of is the glorification of the Lord’s Human, and in the representative sense the regeneration of man by the Lord. As regards the glorification of the Lord‘s Human, it was effected by the unition of Divine truth with Divine good. The Divine good, which is Jehovah, was in the Lord as the soul from the father in man, for He was conceived of Jehovah, and through Divine means He made His Human Divine truth, especially through the combats of temptations; and in so far as He united it He glorified it, that is, made it Divine. This unition is what is signified in the supreme sense by "sprinkling the blood round about the altar." That when the Lord was in the world He made His Human Divine truth and united it with the Divine good which was in Himself, and thus glorified His Human, (n. 9199, 9315); as also that Jehovah His father is the Divine good which was in Him, (n. 9194).

[3] As the Lord glorified His Human, so also He regenerates man; for with man the Lord flows in with good through the soul, which is through the internal way, and with truth through the hearing and the sight, which is through the external way; and in so far as a man desists from evils, so far the Lord conjoins the good with truth, and the good becomes of charity toward the neighbor and of love to God, and the truth becomes of faith. So does the Lord create the man anew, or regenerate him; for as before said the regeneration of man is effected by purification from evils and falsities, by the implantation of good and truth, and by the conjunction of these. The regeneration of man, and in the supreme sense the glorification of the Lord’s Human, is what is represented by the sacrifices and burnt-offerings (n. 10022).

[4] Be it known that in the burnt-offerings the blood was sprinkled upon the altar round about; in like manner in the eucharistic sacrifices; but in the sacrifices for guilt and for sin the blood was sprinkled at the base of the altar. By sprinkling the blood on the altar round about was represented the complete unition of Divine truth and Divine good, as well in the internal as in the external man; and by sprinkling the blood at the base of the altar was represented the unition of Divine truth and Divine good in the external man only.

[5] With the regenerate, conjunction is effected in the external man, according to the words of the Lord in John:--

"washing" signifies purification and regeneration (n. 3147, 9089); thus "he that is washed" signifies one purified and regenerated; and the "feet" signify the natural or external of man (n. 2162, 3147, 4938-4952, 9406). That in the burnt-offerings blood was sprinkled upon the altar round about, may be seen in (Leviticus 1:5, 11); also in the eucharistic sacrifices, (Leviticus 3:2, 8, 13); and that in the sacrifices for guilt and for sin the blood was sprinkled at the base of the altar, (Leviticus 4:7, 18, 25, 30, 34; 5:9).

AC 10048. And thou shalt cut the ram into its pieces. That this signifies that the interior things are to be set in order in a distinct manner, is evident from the signification of "the ram," as being the good of innocence and of charity in the internal man (n. 10042), here preparation for the purification of this, which is signified by the burnt-offering from the ram; and from the signification of "cutting into pieces," as being the setting in order of the interior things there. That preparation for the setting in order of the interior things is dignified by cutting into pieces, the pieces, members, and parts, is because a setting in order is described by the intestines and legs being put upon the pieces and upon the head, and by the "intestines" are signified lowest things, which are called external sensuous, and by the "legs" those next higher, which are called natural. Thus by the "pieces," which were still higher, are signified interior things, and by the "head" inmost ones. That such things are signified by the intestines, legs, and head, will be seen from what follows. That by the viscera and members of man such things are signified in order, (n. 10030).

[2] As in the representative sense by the sacrifices and burnt-offerings is meant the regeneration of man, it shall be briefly told how the case is with the setting in order in this. With those who are being regenerated the interior and exterior things are set in order by the Lord for all the following states, insomuch that things present involve things future, and when things future become present they do the same, and this to eternity; for the Lord foresees all, and provides all, and His foresight and providence are to eternity, thus are eternal. For the Divine, which alone is His, in itself is infinite, and the infinite relatively to duration is eternal. Hence whatsoever the Lord disposes and sets in order is eternal. This is the case with those whom the Lord regenerates. The regeneration of man begins in the world and continues to eternity, for when a man becomes an angel he is always being perfected. There are in man things external, internal, and inmost; all these are disposed and set in order together and successively for the reception to eternity of the things that follow. But in what order the things external, interior, and inmost are regenerated, and again in what reverse order, will of the Lord‘s Divine mercy be shown in what follows.

AC 10049. And shalt wash its intestines. That this signifies the purification of the lowest things, is evident from the signification of "washing," as being to purify (n. 3147, 5954, 9089), the purification that was represented by washing is purification from evils and falsities, for these are impurities in the spiritual sense; and from the signification of the "intestines," as being the lowest things (n. 10030). It is said that the intestines and the legs were to be washed, because by them are signified lowest and natural things, and lowest or natural things are more defiled with evils and falsities than the interior ones; for these evils and falsities are in the world, and sensuous things, which are lowest, stand forth in the world, and therefore immediately receive what is in the world. The things which they receive are the delights of the loves of self and of the world, together with the delights of the senses and their fallacies. But the interior things are not so, for these are not in the world, but in heaven, and the things which are of the world cannot enter into those which are of heaven, physical influx being impossible; whereas the things of heaven can enter into those which are of the world with man. Therefore as soon as the external man seeks to enter into the internal, which is done by means of reasonings from the loves of self and of the world, and from the fallacies of the senses, the internal man is closed. Thus does the Lord provide; and therefore the purification of the internal man during man’s regeneration is effected in heaven by the Lord. Consequently, while a man is in the world he does not perceive what is being accomplished in his internal man during regeneration. This is what is meant by the words of the Lord in John:--

"the spirit" denotes the life of charity through faith.

AC 10050. And its legs. That this signifies the purification of the exterior things of the natural man, is evident from the signification of "washing the legs," as being the purification of the natural man (that "to wash" denotes to purify, (n. 10049); and from the signification of "legs," as being the exterior things that belong to the natural man. That "legs" have this signification is because the feet are meant at the same time, for the legs of beasts are four and cohere with the feet, and "feet" from correspondence signify the natural or external of man (n. 2162, 3147, 3761, 4938-4952).

[2] The like is signified by "legs" in Amos:--

by "the lion" are here signified those who lay waste the church; by the "legs," the external of the church, which also is of the natural man; by "a piece of an ear," its perception; by "them that dwell in Samaria," those who are in external worship; "the corner of a bed and the extremity of a couch" denote the lowest natural, which is the external sensuous, and its truth and good.

[3] By the "legs" in the description of the statue of Nebuchadnezzar in Daniel:--

is signified the truth of faith in the external or natural man, which is also "iron" (n. 10030). That the legs are here distinguished from the feet is because it is different with the legs of man from what it is with those of beasts.

AC 10051. And put them upon its pieces and upon its head. That this signifies the setting in order of exterior things under interior and inmost ones, is evident from the signification of the "pieces," as being interior things (n. 10048); from the signification of the " head," as being the inmost (n. 5328, 6436, 9656, 9913, 9914); and from the signification of the "intestines and legs" which were to be put upon them, as being things outermost and outer (that the "intestines" denote things outermost or lowest, (n. 10030); and that the "legs" denote outer or exterior things, (n. 10050); and from the signification of "putting the latter upon the former," as being to set in order. That it denotes to set in order exterior things under interior ones, and not "upon" them according to the sense of the letter, is because the altar and the fire upon the altar denote things highest or inmost; for the altar represented the Divine Human of the Lord as to Divine good, and the fire the Divine love itself; and therefore those parts from the ram and the burnt-offering that were nearest to the fire of the altar, were higher or interior; and those which had a place above them, being more remote from the fire of the altar, were lower or exterior. For in the internal sense those things are regarded as higher or interior which are nearest to the highest, and those as lower or exterior which are more remote from it, differently than in the sense of the letter. Whether we speak of things higher and lower, or of things interior and exterior, it is the same, for that which is higher is interior, and that which is lower is exterior (n. 2148, 3084, 4599, 5146, 8325). From this it is now plain that by "putting the intestines and the legs upon the pieces and upon the head" is signified that things outermost and outer were to be set in order under things interior and inmost. That the altar was representative of the Lord‘s Divine Human as to Divine good, (n. 921, 2777, 2811, 9388, 9389, 9714, 9964); and that the fire of the altar denotes His Divine love, (n. 6832).

AC 10052. And thou shalt burn with the whole ram upon the altar. That this signifies the internal of the Lord’s Divine Human united to the Divine good of His Divine love which was in Himself, is evident from the signification of "burning," as being to unite to the Divine good of the Divine love; from the signification of "the ram," as being the internal in man, thus in the supreme sense the internal of the Lord‘s Divine Human (n. 10042); and from the signification of "the altar," as being the principal representative of the Lord’s Divine Human as to His Divine good (n. 10051).

[2] Be it known that in every man there is an internal and an external, which are called his internal and external man, and that when a man is being regenerated, he is regenerated as to both the internal and the external, and that regeneration is the conjunction of good and truth in each. So was it in the Lord as to His Human; yet concerning His Human it cannot be said that it was regenerated, but that it was glorified, for His inmost, which with man is called the soul from the father, was the Divine Itself, as He was conceived of Jehovah. The Divine Itself is the Divine good of the Divine love; and as the Lord united His Human with this, and thus made His Human also Divine, therefore it cannot be said that His Human was regenerated, but glorified, for "to glorify" is to make Divine (n. 10053). The glorification of His internal man, or of His internal Human, is described by representatives in the burnt-offerings from rams and from lambs.

[3] That "to burn upon the altar with the whole ram" denotes to unite the Divine good of the Divine love with the internal of His Human, is because the altar was representative of the Lord‘s Divine Human, and the fire upon the altar, with which the burnt-offering was burnt, signified the Divine good of the Divine love (n. 10051); and because the ram which was the burnt-offering and was burned, signifies the internal with man, thus the internal of the Lord’s Human (n. 10042). From all this it is evident that by "burning upon the altar with the whole ram for a burnt-offering," is signified the internal of the Lord‘s Human united to the Divine good of His Divine love which was in Himself.

AC 10053. This is a burnt-offering unto Jehovah. That this signifies the glorification of the Lord’s Human, is evident from the representation of a burnt-offering, as being the glorification of the Lord‘s Human. Among the Jewish nation there were sacrifices and burnt-offerings; the "sacrifices" signified purification from evils and falsities, and the implantation of truth, but the "burnt-offerings" signified the conjunction of truth with good, thus full and complete regeneration. In the supreme sense however, which treats of the Lord, the "sacrifices" signified the casting out of evils and falsities from His Human that was from the mother, and the implantation of Divine truth from the Divine good which was in Him; and the "burnt-offerings" signified the unition of the Divine truth with the Divine good, which unition is what is meant by "glorification." For when the Lord was in the world He made His Human Divine truth, and successively also by unition with the Divine good which was in Him and was the being of His life, He made His Human Divine good, thus one with Jehovah. The being of His life was that which with man is called the soul from the father, and this was the Divine good itself or the Divine love. But on these things (n. 9194, 9315, 9528); and that the Lord expelled all the human that was from the mother, until at last He was not her son, (n. 9315); and that the "Son of man," as the Lord called Himself, is not the son of Mary but the Divine truth, (n. 9807).

[2] That where the Lord is treated of "glorification" denotes the unition of His Human with the Divine Itself which was in Him, thus with Jehovah His Father, by which unition He made His Human also the Divine good, is manifest from the passages in the Word where mention is made of "glory," and "glorification," when spoken of Jehovah or the Lord, as in these passages:--

These passages treat of the Lord, and by "the glory of Jehovah" is meant the Lord as to Divine truth, for the Divine truth proceeding from the Lord is the "glory of Jehovah" (n. 9429). That Divine truth is from no other source, the Lord teaches in John:--

And as it is the Lord that is treated of, it is Jehovah Himself, for He says, "I am Jehovah, this is My name, and My glory will I not give to another."

[3] Hence also it is that the Lord is called the "King of glory," as in David:--

The Lord is here called the "King of glory" from the Divine truth from which He fought, conquered, and subdued the hells; that this was done from His Human when He was in the world, see (n. 9715, 9809, 10019); hence it is that He is called "Jehovah strong and a Hero of war," and a "Hero" also in Isaiah:--

[4] That "the glory of Jehovah" denotes the Lord as to the Divine truth proceeding from His Divine good, which is Jehovah or the Father, the Lord Himself teaches in John:--

that the Lord is here meant by the "Word which was made flesh," is manifest; "the Word" denotes the Divine truth, and so also does "glory." Again:--

"to enter into His glory" denotes to be united to the Divine good which was in Him, thus to Jehovah or His Father.

[5] From this is plain what is meant by "being glorified" in the following passages:--

From this it is evident that the unition of the Lord as to the Human with the Divine Itself that was in Him and is called Jehovah the Father, is "glorification," for it is said that "God will glorify Him in Himself." It is also plain that this unition was fully accomplished by the passion of the cross, which was the last of the temptations. That through combats with the hells, which are temptations, the Lord glorified His Human, (n. 9528, 9937).

[6] That since the Lord was glorified the Divine truth proceeds from Him, He Himself teaches in these passages:--

"the Spirit of truth" denotes the Divine truth proceeding from the Lord (n. 9818); the unition of the Human with the Divine in Him is also here described by its being said that "all things which the Father hath are His;" and in another place, that "the Father and He are one;" and that "the Father is in Him, and He in the Father" (John 10:30; 14:10, 11); (n. 3704); thus that the glorification or unition was reciprocal, which also the Lord teaches in John:--

"the Father" denotes the Divine Itself that was in Him, and "the Son" denotes the Divine Human. That "the Father" denotes the Divine good that was in the Lord, (n. 3704, 7499); also that "Jehovah" in the Word denotes the Lord, (n. 2921, 6303, 8865); and that the Lord is the Divine Itself or Jehovah under a human form, (n. 9315).

AC 10054. It is an odor of rest. That this signifies perceptivity of peace, is evident from the signification of "odor," as being perceptivity (n. 3577, 4624-4634, 4748); and from the signification of "rest," as being peace. What Divine peace is in the heavens, (n. 92, 93, 2780, 5662, 8455, 8665, 8722); also that in the supreme sense "peace" denotes the Lord, and the Divine proceeding from Him affecting with good in the heavens from the inmost, (n. 3780, 8517). The burnt-offering is called "an odor of rest to Jehovah," because by the burnt-offering was represented the unition of the Divine Human of the Lord with the Divine Itself (n. 10053); and through this unition peace was acquired in the heavens; for all the hells were subjugated by the Lord when He was in the world, and all the heavens were reduced into order (n. 9715, 9809, 9937, 10019). From this it is plain whence it is that the burnt-offering is called "an odor of rest to Jehovah," as in many other places where the burnt-offerings and the meat-offerings are treated of (Lev. 1:9, 13, 17; 2:2, 9, 12; 3:5; 4:31; 6:6, 15; 8:28; 23:13, 18; Num. 15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 13).

AC 10055. An offering made by fire to Jehovah is this. That this signifies all things from the Divine love, is evident from the signification of "an offering by fire to Jehovah," as being that it is from the Divine love, for "fire" in the Word signifies love in both senses, and when said of Jehovah or the Lord, it signifies the Divine love. That "fire" denotes love in both senses, (n. 4906, 5215, 6314, 7324); and that in the supreme sense, in which it relates to Jehovah or the Lord, it denotes the Divine love, (n. 6832, 6834, 6849). The burnt-offering is called "an offering by fire to Jehovah" because the Divine assumed the Human, and from the Human fought against the hells and subjugated them, and at the same time united it to the Divine, to save the human race, from pure love; and that this unition is signified by the burnt-offering, (n. 10042, 10053).

Author:  E. Swedenborg (1688-1772).

Design:  I.J. Thompson, Feb 2002.

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