7932. Verses 25-28. “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. And it shall be, when your sons shall say unto you, What is this service to you? 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. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they.”

“And it shall be that when ye shall come unto the land which Jehovah will give you,” signifies to heaven which they shall have from the Lord; “as He hath spoken,” signifies according to the promise in the Word; “that ye shall keep this service,” signifies worship on account of liberation; “and it shall be, when your sons shall say unto you,” signifies the interior perception of truth, which perception is of conscience; “What is this service to you?” signifies when they are in worship; “that ye shall say,” signifies thought; “This is the sacrifice of the passover to Jehovah,” signifies the worship of the Lord on account of liberation; “in that He passed over the houses of the sons of Israel,” signifies that damnation fled away from the goods in which they were held by the Lord; “in Egypt,” signifies when in the vicinity of the evil; “when He inflicted a plague on Egypt,” signifies when they of the church were damned who had been in faith separate from charity; “and liberated our houses,” signifies that still nothing damnable came to them, because they were in good from the Lord; “and the people bent itself, and bowed itself,” signifies humiliation of the mouth and of the heart; “and the sons of Israel went and they did as Jehovah commanded Moses and Aaron,” signifies that they who were of the spiritual church obeyed truth Divine; “so did they,” signifies performance from the will.

[7932a.] ¹ “And it shall be that when ye shall come unto the land which Jehovah will give you.” That this signifies to heaven which they shall have from the Lord, is evident from the signification of “the land,” here the land of Canaan to which they were to come, as being the Lord’s kingdom, thus heaven (see n. 1607, 1866, 3038, 3481, 3705, 4116, 4240, 4447, 5757). For the sons of Israel represented those who were of the spiritual church and were in the world before the Lord’s coming, and could not be saved except by the Lord, and therefore had been preserved and detained in the lower earth, where meanwhile they had been infested by the hells which were round about. When therefore the Lord came into the world, and made the Human in Himself Divine, then when He rose again, He liberated those who had been preserved and detained, and after they had undergone temptations He raised them into heaven. These are the things which are contained in the internal sense in the second book of Moses, which is Exodus; by the Egyptians are signified those who had infested; by the bringing forth thence is signified liberation; by the life of forty years in the wilderness are signified temptations; and by the introduction into the land of Canaan is signified being raised into heaven (see what has been said above, n. 6854, 6914, 7091, 7828). For all this it is evident that by “when ye shall come unto the land” is signified to heaven which they shall have from the Lord.

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4240. Unto the land of Seir. That this signifies celestial natural good, is evident from the signification of the “land of Seir,” as being in the supreme sense the Lord’s celestial natural good. The reason why the “land of Seir” has this signification, is that Mount Seir was a boundary of the land of Canaan on one side (Josh. 11:16-17); and all boundaries, such as rivers, mountains, or lands, represented those things which were ultimates (n. 1585, 1866, 4116); for they put on their representations from the land of Canaan, which was in the midst, and represented the Lord’s heavenly kingdom, and in the supreme sense His Divine Human (see n. 1607, 3038, 3481, 3705). The ultimates, which are boundaries, are those things which are called natural; for it is in natural things that spiritual and celestial things are terminated. Thus is it in the heavens; for the inmost or third heaven is celestial, because it is in love to the Lord; the middle or second heaven is spiritual, because it is in love toward the neighbor; and the ultimate or first heaven is celestial and spiritual natural, because it is in simple good, which is the ultimate of order there. It is similar with the regenerate man, who is a little heaven. From all this can now be seen whence it is that the “land of Seir” signifies celestial natural good. Esau also, who dwelt there, represents this good, as was shown above; and hence the same is signified by the land where he dwelt; for lands take on the representations of their inhabitants (n. 1675).

[2] From all this it is now evident what is signified in the Word by “Seir.” As in Moses:

Jehovah came from Sinai, and arose from Seir unto them, He shone forth from Mount Paran and He came from the ten thousands of holiness (Deuteronomy 33:2-3).

In the song of Deborah and Barak in the book of Judges:

O Jehovah, when thou wentest forth out of Seir, when thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, the clouds also dropped water, the mountains flowed down, this Sinai, before Jehovah the God of Israel (Judg. 5:4-5 (Judges 5:6).

In the prophecy of Balaam:

I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise up out of Israel; and Edom shall be an inheritance; Seir also shall be an inheritance of his enemies, and Israel maketh strength (Numbers 24:17-18).

Everyone can see that in these passages “Seir” signifies something of the Lord, for it is said that Jehovah “arose from Seir,” that He “went forth out of Seir, and marched out of the field of Edom,” and that “Edom and Seir shall be an inheritance.” Yet what of the Lord it signifies, no one can know except from the internal sense of the Word; but that it is the Lord’s Divine Human, and specifically the Divine natural as to good, may be seen from what has been said above. To “arise,” and to “go forth out of Seir” denote that He made even His natural Divine, in order that from this also there might be light, that is, intelligence and wisdom; and that in this way He might become Jehovah, not only as to His Human Rational, but also as to His Human Natural; and therefore it is said, “Jehovah arose from Seir,” and “Jehovah went forth out of Seir.” (That the Lord is Jehovah may be seen above, n. 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035.) The “prophecy concerning Dumah” in Isaiah involves a like meaning:

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

[3] By the “land of Seir” in the relative sense is properly signified the Lord’s kingdom with those who are out of the church, that is, with the Gentiles, when the church is being set up among them, on the former or old church falling away from charity and faith. That those who are in darkness then have light is evident from many passages in the Word. This is properly signified by “arising from Seir,” and “going forth out of Seir, and marching out of the field of Edom,” and by “Seir being an inheritance;” as also by the above words in Isaiah: “He calleth unto me out of Seir, Watchman, what of the night? The watchman said, The morning cometh, and also the night;” “the morning cometh” denotes the Lord’s advent (n. 2405, 2780), and the consequent enlightenment to those who are in night (that is, in ignorance), but enlightenment from the Lord’s Divine natural (n. 4211). As most of the things in the Word have also an opposite sense, so likewise has “Seir;” as in Ezekiel 25:8-9; 35:2-15, and occasionally in the historicals of the Word.