10134. The one lamb thou shalt offer in the morning. That this signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the internal man, is evident from the signification of “offering a lamb,” or sacrificing it, as being the removal of evils through the good of innocence from the Lord (of which below); and from the signification of “morning,” as being a state of love and of the consequent light in the internal man (of which also below). By “offering,” or “sacrificing, a lamb” is signified the removal of evils through the good of innocence from the Lord, because by burnt-offerings and sacrifices was signified purification from evils and the derivative falsities, or what is the same, their removal, and the implantation of good and truth, and their conjunction by the the Lord, (n. 9990, 9991, 10022, 10042, 10053). (That purification from evils is their removal, see the places cited in n. 10057; and that a “lamb” denotes the good of innocence, n. 10132)

[2] That the removal of evils, and the implantation of good and truth, and their conjunction, are effected through the good of innocence by the Lord, is because in all good there must be innocence in order that it be good, and because without innocence good is not good. For innocence is not only the plane in which truths are sown, but is also the very essence of good; so far therefore as a man is in innocence, so far good becomes good, and truth lives from good; consequently so far the man becomes alive, and so far the evils with him are removed; and insofar as they are removed, goods and truths are implanted and conjoined by the Lord. This is the reason why the continual burnt-offering was made by means of lambs. (That all the good of heaven and the church has innocence in it, and that without innocence good is not good, see n. 2736, 2780, 6013, 7840, 7887, 9262; also what innocence is, n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936)

[3] That “morning” denotes a state of love and of the consequent light in the internal man, is because in the heavens the states with the angels vary as to love and the faith thence derived, as in the world with men times vary as to heat and its attendant light. These times, as is well known, are morning, noon, evening, and night; hence in the Word by “morning” is signified a state of love; by “noon,” a state of light in clearness; by “evening,” a state of light in obscurity; and by “night,” or “twilight,” a state of love in obscurity. (That there are such variations of states in the heavens, see n. 5672, 5962, 6110, 7218, 8426; and that morning there is a state of peace and innocence, thus a state of love to the Lord, n. 2405, 2780, 8426, 8812, 10114; that noon is a state of light in clearness, n. 3708, 5672, 9642; evening a state of light in obscurity, n. 3056, 3833, 6110; and that there is no night in heaven, but twilight, n. 6110, by which is signified a state of love in obscurity.)

[4] That by “morning” is signified a state of love and of the consequent light in the internal man, is because when an angel is in a state of love and light, he is then in his internal man; but when he is in a state of light and love in obscurity, he is then in the external man. For the angels have an internal and an external, and when they are in the internal, the external is almost quiescent; but when they are in the external, they are in a more gross and obscure state. Consequently when they are in a state of love and light, they are in their internal, thus in their morning; and when they are in a state of light and love in obscurity, they are in the external, thus in their evening; from which it is plain that variations of states are made by elevations toward more interior things, thus into a higher sphere of heavenly light and heat, consequently nearer to the Lord; and by lowerings toward more exterior things, into a lower sphere of heavenly light and heat, and thus more remote from the Lord.

[5] Be it known that interior things are higher, thus nearer to the Lord; and that exterior things are lower, thus more remote from the Lord; and that light in the heavens is the Divine truth which is of faith, and heat in the heavens is the Divine good which is of love, both proceeding from the Lord. For the Lord in heaven is a Sun, from which the angels have everything of life, and from it man has everything of spiritual and heavenly life (see the p laces cited in n. 9548, 9684; also that interior things are higher, thus nearer to the Lord, n. 2148, 3084, 4599, 5146, 8325).

[6] The man who is being regenerated, and likewise the man who has been regenerated, also undergo variations of state as to love and as to faith, by means of elevations toward more interior things, and by lowerings toward more exterior things; but there are few who are able to reflect upon this, because they do not know what it is to think and to will in the internal man, and in the external; nor indeed what the internal man is, and what the external. To think and to will in the internal man is to think and to will in heaven, for the internal man is there; but to think and to will in the external man is to think and to will in the world, for the external man is there; and therefore when a man is in love to God and in the consequent faith, he is in the internal man, because in heaven; but when he is in obscurity as to love and the consequent faith, he is in the external man, because in the world. These states also are meant by “morning,” “noon,” “evening,” and “night” or “twilight” in the Word.

[7] It is similar with the states of the church, the first state of which is also called “morning” in the Word, the second “noon,” the third “evening,” and the fourth or last, “night.” But when the church is in its night, in which it is when no longer in love to God and in faith, then from the twilight morning begins with another nation, where a new church is set up.

[8] For it is with the church in general as with man in particular; his first state is a state of innocence, thus also of love toward his parents, nurse, and infant companions; his second is a state of light, for when the infant becomes a child, he learns things that belong to light, that is, the truths of faith, and believes them; the third state is when he begins to love the world and to love himself, which takes place when he becomes a youth and when he thinks from himself, and in proportion as these loves increase, faith decreases, and with faith charity toward the neighbor and love to God; the fourth and last state is when he does not care for these things, and still more when he denies them.

[9] Such also are the states of every church from its beginning to its end. Its first state is likewise a state of infancy, thus also of innocence, consequently of love to the Lord, which state is called “morning;” the second state is a state of light; the third is a state of light in obscurity, which is its “evening;” and the fourth is a state of no love and hence of no light, which is its “night.” This is so because evils increase day by day, and insofar as they increase, one person infects another like a contagion; especially parents their children, besides that hereditary evils are successively condensed, and so transmitted.

[10] That “morning” signifies the first state of the church, and also a state of love, is evident from Daniel:

A holy one said, How long shall be the vision, the continual sacrifice, and the wasting transgressions? And he said to me, Until evening and morning two thousand three hundred; then shall the holy thing be justified (Daniel 8:13-14).

The subject here treated of is the coming of the Lord; “evening” denotes the state of the church before his coming, while “morning” denotes the first state of the church after His coming, and in the supreme sense it denotes the Lord Himself. That in the supreme sense the Lord is the “morning” is because He is the Sun of heaven, and the Sun of heaven never sets, but is always rising; hence also the Lord is called the “east,” consequently also the “morning” (n. 2405, 2780, 9668).

[11] And in Isaiah:

One crieth unto me out of Seir, Watchman, what of the night? what of the night? The watchman said, The morning cometh, and also the night (Isaiah 21:11-12);

by the “watchman” in the internal sense is meant one who observes the states of the church and its changes, thus every prophet; by “night” is meant the last state of the church; by “morning” its first state; by “Seir,” from which the watchman crieth, is signified the enlightening of the nations which are in darkness (that “Seir” has this meaning, see n. 4240; and that “night” denotes the last state of the church, n. 6000); “the morning cometh, and also the night,” signifies that though there is enlightening to those who are of the new church, yet there is night to those who are in the old. The like is signified by “morning” in David:

In the evening weeping may pass the night, but in the morning shall be singing (Psalms 30:5).

About the time of evening behold terror; before the morning he is not (Isaiah 17:14).

[12] As in the supreme sense “morning” signifies the Lord, and from this, love from Him to Him, therefore the manna, which was heavenly bread, “rained down every morning” (Exodus 16:8, 12-13, 21). (That the Lord is the bread which comes down from heaven, thus the manna, see John 6:33, 35, 48, 50; and that “bread” denotes celestial love, which is love from the Lord to the Lord, n. 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545.) And as the Lord is “the east,” and “the morning,” and as all celestial love is from Him, therefore also He rose “in the morning on the day of the Sabbath” (Mark 16:9); and therefore also the day before the feast of the passover was called “the evening;” for by the feast of the passover was signified the presence of the Lord and the liberation of the faithful by Him from damnation (n. 7867, 9286-9292).

[13] He who is acquainted with the internal sense of the Word, is able to know what is involved in Peter’s thrice denying the Lord before the cock crew twice (Matthew 26:34, 74-75; Mark 14:30, 68, 72; Luke 22:34, 60-61; John 18:27); for by Peter was represented the faith of the church, or what is the same, the church as to faith; by the time when the cock crew was signified the last state of the church, which time was also called “cockcrowing;” by the denial three times was signified full and complete denial of the Lord in the end of the church. That Peter represented the faith of the church, thus the church as to faith, see the preface to Genesis 18 and Genesis 22, and also n. 3750, 4738; and that these words to Peter signified the denial of the Lord in the church at the time of its end (n. 6000, 6073, 10087); for the Lord is denied when there is no longer any faith, and there is no faith when there is no longer any charity. That “three” signifies what is full and complete, see n. 2788, 4495, 7715, 8347, 9198, 9488, 9489; and from this it was said that he would deny three times. That this was done in twilight, when morning was about to come, is evident in John 18:28; and that cock crowing and twilight are the same, is evident in Mark:

Watch ye, for ye know not when the lord of the house will come; at even, or at midnight, or at cock crowing, or in the morning (Mark 13:35).

From all this it can now be seen what is signified by “morning.”

2781. And saddled his ass. That this signifies the natural man which He prepared, is evident from the signification of an “ass,” as explained in what now follows. There are in man things of the will and things of the understanding; to the former class belong the things of good, to the latter those of truth. There are various kinds of beasts by which the things of the will, or those of good, are signified; such as lambs, sheep, kids, goats, bullocks, oxen (see n. 1823, 2179, 2180); and there are likewise beasts by which intellectual things, or those of truth, are signified, namely, horses, mules, wild-asses, camels, asses, and also birds. That the intellectual faculty is signified by the “horse,” has been shown above (n. 2761, 2762). That by the “wild-ass” truth separate from good is signified, see above (n. 1949). That by the “camel” there is signified memory-knowledge in general, and by the “ass” memory-knowledge in particular, may be seen above (n. 1486).

[2] There are two things which constitute the natural with man, or what is the same, which constitute the natural man, namely, natural good and natural truth. Natural good is the delight flowing forth from charity and faith; natural truth is the memory-knowledge of them. That natural truth is what is signified by the “ass,” and rational truth by the “mule,” may be seen from the following passages.

In Isaiah:

The prophecy of the beasts of the south. In a land of straightness and distress; the lion and the old lion, ¹ and from them the viper and the flying fire-serpent; they carry their riches upon the shoulder of young asses, and their treasures upon the hump of camels, to a people that shall not profit; and the Egyptians shall help in vain and to no purpose (Isaiah 30:6-7);

those are called the “beasts of the south” who are in the knowledges of good and truth, but who make them not of the life but of memory; of whom it is said that “they shall bring their riches upon the shoulder of young asses, and their treasures upon the hump of camels,” for the reason that “young asses” signify memory-knowledges in particular, and “camels” memory-knowledges in general: that the “Egyptians” are memory-knowledges, may be seen above (n. 1164, 1165, 1186); of whom it is said that “they shall help in vain and to no purpose.” That this prophecy has an internal sense, without which it is understood by nobody, is plain to everyone; for without the internal sense it cannot be known what the prophecy of the beasts of the south is, the lion and the old lion, the viper and the flying fire-serpent; and what is meant by these beasts bringing their riches upon the shoulder of young asses, and their treasures upon the hump of camels, and why it immediately follows that the Egyptians shall help in vain and to no purpose. The like is meant by the “ass” in the prophecy of Israel respecting Issachar, in Moses:

Issachar is a bony ass, lying down between the burdens (Genesis 49:14).

[3] In Zechariah:

This shall be the plague wherewith Jehovah will smite all the peoples that shall fight against Jerusalem; there shall be the plague of the horse, of the mule, of the camel, and of the ass, and of every beast (Zech. 14:12, 15).

That by the “horse,” “mule,” “camel,” and “ass,” are signified things of the understanding in man, which will be affected by the plague, is evident from all that precedes and follows there; for the plagues which precede the last judgment or consummation of the age are treated of, a subject also much treated of by John in Revelation, and by the rest of the prophets in many places. By these animals are meant those who will then fight against Jerusalem, that is, against the Lord’s spiritual church and its truths, and who will be affected by such plagues as to the things of their understanding.

[4] In Isaiah:

Blessed are ye that sow beside all waters, that send forth the foot of the ox and the ass (Isaiah 32:20);

“they that sow beside all waters” denote those who suffer themselves to be instructed in spiritual things. (That “waters” are spiritual things, thus intellectual things of truth, may be seen above, n. 680, 739, 2702.) “They that send forth the foot of the ox and the ass” denote natural things which are to do service. The “ox” is the natural as to good (see n. 2180, 2566). The “ass” is the natural as to truth.

[5] In Moses:

Binding his young ass unto the vine, and his ass’s colt unto the choice vine; he hath washed his garments in wine, and his vesture in the blood of grapes (Genesis 49:11);

this is the prophecy of Jacob, at that time Israel, concerning the Lord; the “vine” and the “choice vine” denote the spiritual church external and internal (n. 1069); the “young ass” denotes natural truth; the “ass’s colt” rational truth. The reason an “ass’s colt” denotes rational truth is that a “she-ass” signifies the affection of natural truth (n. 1486), the son of which is rational truth, as may be seen above (n. 1895, 1896, 1902, 1910).

[6] In old times a judge rode upon a she-ass, and his sons upon young asses; for the reason that the judges represented the goods of the church, and their sons the truths thence derived. But a king rode upon a she-mule, and his sons upon mules, by reason that kings and their sons represented the truths of the church (see n. 1672, 1728, 2015, 2069). That a judge rode upon a she-ass is evident in the book of Judges:

My heart is toward the lawgivers of Israel, that offered themselves willingly among the people; bless ye Jehovah, ye that ride upon white she-asses, ye that sit upon carpets (Judg. 5:9-10).

That the sons of the judges rode upon young asses:

Jair the judge over Israel had thirty sons, that rode on thirty young asses (Judges 10:3-4, and in other places).

Abdon the judge of Israel had forty sons, and thirty sons’ sons, that rode on seventy young asses (Judges 12:14).

That a king rode upon a she-mule:

David said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon the she-mule which is mine. And they caused Solomon to ride upon king David’s she-mule, and Zadok the priest and Nathan the prophet anointed him king in Gihon (1 Kings 1:33, 38, 41, 45).

That the sons of a king rode upon he-mules:

All the sons of king David rose up, and rode each one upon his mule, and fled, because of Absalom (2 Samuel 13:29).

[7] Hence it is manifest that to ride on a she-ass was the badge of a judge, and to ride on a she-mule, the badge of a king; and that to ride on a young ass was the badge of a judge’s sons, and to ride on a mule was the badge of a king’s sons; for the reason as already said that a she-ass represented and signified the affection of natural good and truth, a she-mule the affection of rational truth, an ass or a young ass natural truth itself, and a mule and also the son of a she-ass rational truth. Hence it is plain what is meant by the prophecy concerning the Lord in Zechariah:

Rejoice, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee. He is just and having salvation, lowly and riding upon an ass, and upon a young ass the son of she-asses. His dominion shall be from sea to sea, and from the river to the ends of the earth (Zech. 9:9-10).

That the Lord, when He came to Jerusalem, willed to ride upon these animals, is known from the Evangelists, as in Matthew:

Jesus sent two disciples, saying unto them, Go into the village that is over against you, and straightway ye shall find a she-ass tied, and a colt with her; loose them, and bring them unto Me. This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold thy King cometh unto thee, meek, sitting upon a she-ass, and upon a colt the son of a beast of burden. And they brought the she-ass and the colt, and put their garments upon them, and set Him thereon (Matthew 21:1-2, 4-5, 7).

[8] To “ride upon an ass” was a sign that the natural was made subordinate; and to “ride upon a colt the son of a she-ass” was a sign that the rational was made subordinate. (That the “son of a she-ass” signified the same as a “mule” has been shown above at the passage from Genesis 49:11.) From this their signification, and because it belonged to the highest judge and to a king to ride upon them, and at the same time that the representatives of the church might be fulfilled, it pleased the Lord to do this: as is thus described in John:

On the next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet Him, and cried, Hosanna, Blessed is He that cometh in the name of the Lord, even the King of Israel. And Jesus, having found a young ass, sat thereon; as it is written, Fear not, daughter of Zion; behold thy King cometh sitting on the colt of a she-ass. These things understood not His disciples at the first; but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him (John 12:12-16; Mark 11:1-12; Luke 19:28-41).

[9] From all this it is now evident that all and everything in the church of that period was representative of the Lord, and therefore of the celestial and spiritual things that are in His kingdom-even to the she-ass and the colt of a she-ass, by which the natural man as to good and truth was represented. The reason of the representation was that the natural man ought to serve the rational, and this the spiritual, this the celestial, and this the Lord: such is the order of subordination.

[10] Since by an “ox and an ass” the natural man as to good and truth is signified, many laws were therefore given in which oxen and asses are mentioned, which laws at first sight do not appear to be worthy of mention in the Divine Word; but when unfolded as to their internal sense, the spiritual meaning in them appears to be of great moment-as the following in Moses:

If a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall into it, the owner of the pit shall give money to the owner, and the dead shall be his (Exodus 21:33-34).

If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to remove it, removing thou shalt remove it from him (Exodus 23:4-5; Deuteronomy 22:1, 3).

Thou shalt not see thy brother’s ass or his ox falling down in the way, and hide thyself from them; lifting thou shalt lift them up again (Deuteronomy 22:4).

Thou shalt not plow with an ox and an ass together. Thou shalt not wear a mixed web of wool and linen together (Deuteronomy 22:10-11).

Six days thou shalt do thy works, and on the seventh day thou shalt rest, that thine ox and thine ass may rest also, and the son of thy handmaid, and the sojourner (Exodus 23:12).

Here the “ox and ass” signify nothing else in the spiritual sense than natural good and truth.

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