7918. And ye shall take a bunch of hyssop. That this signifies an external means by which there is purification, is evident from the signification of “hyssop,” as being external truth, which is a means of purification (of which in what follows). It is said that they should “take a bunch of hyssop,” because “a bunch” is predicated of truths and their arrangement (n. 5530, 5881, 7408). That “hyssop” denotes external truth as a means of purification, is because all spiritual purification is effected by means of truths. For the earthly and worldly loves from which man is to be purified, are not recognized except by means of truths, and when these are instilled by the Lord, there is also instilled at the same time horror for these loves as for things unclean and damnable, the effect of which is that when anything of the kind flows into the thought, this feeling of horror returns, and consequently aversion for such things. Thus man is purified by truths as by an external means. It was on this account ordered that circumcision should be performed by means of knives or lancets of flint. (That “lancets” or “knives of flint” denote the truths of faith whereby purification is effected, see n. 2799, 7044; and that “circumcision” denotes purification from filthy loves, n. 2039, 2632, 3112, 3413, 4462, 7045)

[2] As “hyssop” has this signification, it was therefore employed in cleansings, which in the internal sense signified purifications from falsities and evils, as in the cleansing of the leprosy, in Moses:

The priest shall take for the leper that is to be cleansed two living clean birds, and cedar wood, and scarlet and hyssop, and shall dip them in the blood of the bird that was killed, and he shall sprinkle upon him that is to be cleansed (Leviticus 14:4-7);

and in like manner “in the cleansing of a house, if the leprosy be in it” (verses 49-51). For preparing the water of separation by which cleansings were wrought, cedar wood and hyssop were also employed (Numbers 19:6, 18); by “cedar wood” was signified internal spiritual truth, and by “hyssop” external; thus by “cedar” an interior means of purification, by “hyssop” an exterior one. That “hyssop” denotes a means of purification is very manifest in David:

Thou shalt purge me with hyssop, and I shall become clean; Thou shalt wash me, and I shall be whiter than snow (Psalms 51:7); where “to be purged with hyssop and made clean” denotes external purification; “to be washed and made whiter than snow,” internal purification; “snow” and “whiteness” are predicated of truth (n. 3301, 3993, 4007, 5319). That “hyssop” denotes lowest truth, and “cedar” highest truth, is plain from these words in the first book of Kings:

Solomon spoke of woods, from the cedar which is in Lebanon even unto the hyssop that goeth out of the wall (1 Kings 4:33); where “cedar” denotes internal truth which is of intelligence; and “hyssop,” external truth which is of intelligence.

5530. And behold everyone’s bundle of silver. That this signifies the settings in order of truths bestowed gratis, is evident from the signification of a “bundle,” as being a setting in order (of which in what follows); and from the signification of “silver,” as being truth (see n. 1551, 2954); by “everyone having it in his sack” is signified that these were bestowed gratis. That a “bundle” denotes a setting in order is because the truths with man are disposed and ordered in series. Those most in agreement with his loves are in the midst, those not so much in agreement are at the sides, finally those not at all in agreement are rejected to the outermost circumferences. Outside of this series are the things contrary to the loves. Wherefore those things which are in the midst are called blood-relations, for love produces blood-relationship, and those which are more remote are connections; and at the ultimate boundaries the connections die away. All things in man are disposed in such series, and are signified by “bundles.”

[2] From this it is plainly evident how the case is with those who are in the loves of self and of the world, and how with those who are in love to God and toward the neighbor. With those who are in the loves of self and of the world, such things as favor these loves are in the midst, and such as slightly favor them are in the circumferences; and the things which are contrary to them, as those which relate to love to God and love toward the neighbor, are thrown out. In such a state are the infernals. And this order sometimes causes a lucidity to appear about them; but within this lucidity, where they themselves are, all is dusky, monstrous, and horrible. But with the angels there is a flaming radiance in the midst from the good of celestial and spiritual love, and from this there is a light or brightness round about. They who so appear are likenesses of the Lord; for the Lord Himself, when He showed His divine to Peter, James, and John, “shone in the face as the sun, and His raiment became as the light” (Matthew 17:2). That the angels who are likenesses appear in flaming radiance and hence in white is plain from the angel who descended from heaven and rolled away the stone from the door of the sepulcher:

His appearance was as lightning, and his raiment white as snow (Matthew 28:3).