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 (see 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 and elsewhere.

[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” (Genesis 6:12; Numbers 16:22; 27:16; Isaiah 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:

In that day shall the Lord shave with a razor by the king of Assyria the head, the hair of the feet, and also the beard (Isaiah 7:20);

“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 (Leviticus 21:10); and also a Nazirite whose hair was called “the Naziriteship of God” (Numbers 6:1-27; n. 6437, 9407), and is also meant by “the crown of the head of the Nazirite of his brethren” (Genesis 49:25-26; Deuteronomy 33:16). Hence also it is said that “the hairs of the head are all numbered” (Matthew 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:

Peter said, Lord, Thou shalt wash not my feet only, but also my hands and my head. Jesus said to him, He that is washed needeth not save to be washed as to his feet, and is wholly clean (John 13:9-10).

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 (Exodus 29:20);

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” (Revelation 1:8, 11; 21:6; 22:13; Isaiah 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:

I am the First, and I am the Last. ¹ My hand hath laid the foundation of the earth, and My right hand hath spanned the heaven; when I call them together, they stand together (Isaiah 48:12-13).

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;” ¹ that He is the Lord, is evident in Isaiah:

Thus said Jehovah, the King of Israel, and his Redeemer, I am the First and I am the Last ¹ (Isaiah 44:6);

“the King of Israel” denotes the Lord (John 18:37); and that the “Redeemer” is the Lord is manifest.

In Revelation:

These things saith the First and the Last, ¹ who was dead and hath lived again (Revelation 2:8).

[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 (concerning this secret, see 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 (treated of at the end of many chapters, see the places cited at the end of 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:

I am the First and I am the Last, My hand hath laid the foundation of the earth, and My right hand hath spanned the heaven; when I call them together, they stand together (Isaiah 48:12-13).

(That by “the earth” in the Word is meant the church, has also been abundantly shown, see the places cited in 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:

Behold My hands and My feet that it is I Myself; feel Me, and see; for a spirit hath not flesh and bones, as ye see Me have (Luke 24:37, 39).

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, see 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.)

Poznámky pod čarou:

1186. That “Asshur” is reasoning, is evident from the signification of Asshur or Assyria in the Word, where it is constantly taken for the things which pertain to reason, in both senses; namely, for what is of reason, and for reasonings. By reason and rational things are properly meant things that are true; and by reasoning and reasonings, those which are false. Because “Asshur” signifies reason and reasoning, it is very frequently connected with “Egypt,” which signifies memory-knowledges; for reason and reasoning are from such knowledges. That “Asshur” signifies reasoning is evident in Isaiah:

Woe unto Asshur, the rod of Mine anger, he thinketh not right, neither doth his heart meditate right, he hath said, By the strength of my hand I have done it, and by my wisdom, because I am intelligent (Isaiah 10:5, 7, 13), where “Asshur” denotes reasoning, of whom it is therefore predicated that he neither thinketh nor doth meditate right; and it is said, “by his own wisdom, because he is intelligent.”

[2] In Ezekiel:

Two women, the daughters of one mother, committed whoredom in Egypt; they committed whoredom in their youth. The one committed whoredom, and doted on her lovers, on Asshur (the Assyrians) her neighbors, who were clothed in blue, captains and rulers, all of them desirable young men, horsemen riding upon horses. The sons of Babel came to her, and they defiled her with their whoredom (Ezekiel 23:2-3, 5-6, 17).

Here “Egypt” denotes memory-knowledges; “Asshur,” reasoning; and “the sons of Babel,” falsities from cupidities.

[3] In the same:

O Jerusalem, thou hast also committed whoredom with the sons of Egypt, thou hast committed whoredom also with the sons of Asshur, and thou hast multiplied thy whoredom even into the land of Canaan unto Chaldea (Ezekiel 16:26, 28-29), where “Egypt” in like manner denotes memory-knowledges; “Asshur,” reasoning. Reasoning from memory-knowledges concerning spiritual and celestial things is called “whoredom,” both here and elsewhere in the Word. That whoredom with the Egyptians and the Assyrians is not meant, anyone can see.

[4] In Jeremiah:

Israel, what hast thou to do with the way of Egypt, to drink the waters of Shihor? and what hast thou to do with the way of Asshur, to drink the waters of the river [Euphrates]? (Jeremiah 2:18, 36).

Here likewise “Egypt” denotes memory-knowledges; and “Asshur,” reasoning. In the same:

Israel is a scattered sheep, the lions have driven him away, first the king of Asshur hath devoured him, and after that this king of Babel hath broken his bones (Jeremiah 50:17-18).

“Asshur” here is reasoning concerning spiritual things.

[5] In Micah:

This shall be the peace, when Asshur shall come into our land, and when he shall tread in our palaces, we will even set over him seven shepherds, and eight princes of men, and they shall feed down the land of Asshur with the sword, and the land of Nimrod, In the gates thereof, and he shall deliver from Asshur, when he shall come into our land, and when he shall tread upon our border (Micah 5:5-6).

The subject here is Israel, or the spiritual church, of which it is said that “Asshur shall not enter in,” that is, that reasoning shall not; “the land of Nimrod” denotes such worship as is signified by Nimrod, in which the interiors are evil and false.

[6] That “Asshur” in the Word is also reason, which is in the man of the church, whereby he discerns truth and good, is evident in Hosea:

They shall tremble as a bird out of Egypt, and as a dove out of the land of Asshur (Hosea 11:11).

“Egypt” here denotes the memory-knowledge of the man of the church; and “Asshur,” his reason. That a “bird” is the intellectual of the memory [scientificum intellectuale], and “a dove” rational good, has been shown before.

[7] In Isaiah:

In that day shall there be a path from Egypt to Asshur, and Asshur shall come into Egypt, and Egypt into Asshur, and the Egyptians shall serve Asshur. In that day shall Israel be the third with Egypt and with Asshur, a blessing in the midst of the land, which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel Mine inheritance (Isaiah 19:23-25).

The subject here is the spiritual church, which is “Israel,” whose reason is “Asshur,” and memory-knowledge “Egypt.” These three constitute the intellectual things of the man of the spiritual church, which follow one another in this order. In other places also where Asshur is named, it signifies the rational, either true or false, as in:

Isaiah 20:1, 3; 23:13; 27:13; 30:31; 31:8, 36, 37; 52:4,

Ezekiel 27:23-24; 31:3-18; 32:22;

Micah 7:12;

Zephaniah 2:13;

Zechariah 10:11;

Psalms 83:8.

“Asshur” denotes reasoning in Hosea 5:13; 7:11; 10:6; 11:5; 12:1; 14:3; and in Zechariah 10:10, where Ephraim is spoken of, by whom is signified the intellectual, but here, perverted.