7839. A son of a year shall be for you. That this signifies a full state, is evident from the signification of “a son,” as being truth (see n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704); and from the signification of “a year,” as being an entire period from beginning to end (n. 2906), thus a full state. What a full state is must be stated. A state is called “full,” when the good is such that there is not anything lacking for the reception of the influx of innocence. The truths of faith conjoined with the good of charity cause good to be such; for spiritual good receives its quality from the truths of faith. This is here meant by the “full state” which is signified by the “son of a year.” But the state is not full when truths have not as yet qualified good, so that this can receive the corresponding states of innocence. This state first becomes full when truths are regarded from good; and it is not yet full when good is regarded from truths. In this latter state are they who are being regenerated, but in the former are they who are regenerated. The former are in truth leading to good, but the latter are in truth which is from good; or the former are in obedience to truth, but the latter are in the affection of doing truth; and therefore the former are men of the external church, but the latter of the internal church. As by the “son of a year” was signified a full state, therefore it was so many times commanded that a lamb or a kid “a son of a year” should be sacrificed, as in Exodus 29:38; Leviticus 9:3; 12:6; 1 4:10; 23:12, 18-19; Numbers 6:12; 7:15, 87-88; 15:27; 28:9, 11; and where the new temple is treated of in Ezekiel:

The prince shall prepare a lamb the son of its year without blemish for a burnt-offering unto Jehovah daily, each morning shall he prepare it (Ezekiel 46:13); where by the “new temple” is meant the Lord’s spiritual kingdom; by the “prince,” those who are in genuine truths and thence in good; by “the burnt-offering of a lamb,” the worship of the Lord from the good of innocence; and by the “son of a year,” a full state.

2803. That the Divine Truth is the “son,” and the Divine Good the “father,” is evident from the signification of a “son,” as being truth (see n. 489, 491, 533, 1147, 2633); and of a “father,” as being good; and also from the conception and birth of truth, which is from good. Truth cannot be and come forth [existere] from any other source than good, as has been shown many times. That the “son” here is the Divine Truth, and the “father” the Divine Good, is because the union of the Divine Essence with the Human, and of the Human Essence with the Divine, is the Divine marriage of Good with Truth, and of Truth with Good, from which comes the heavenly marriage; for in Jehovah or the Lord there is nothing but what is infinite; and because infinite, it cannot be apprehended by any idea, except that it is the being and the coming forth [esse et existere] of all good and truth, or is Good itself and Truth itself. Good itself is the “Father,” and Truth itself is the “Son.” But because as before said there is a Divine marriage of Good and Truth, and of Truth and Good, the Father is in the Son, and the Son is in the Father, as the Lord Himself teaches in John:

Jesus saith unto Philip, Believest thou not that I am in the Father and the Father in Me ? Believe Me that I am in the Father and the Father in me (John 14:10-11).

And again in the same Evangelist:

Jesus said to the Jews, Though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:36, 38).

And again:

I pray for them; for all Mine are Thine, and Thine are Mine; and that they all may be one, as Thou Father art in Me, and I in Thee (John 17:9-10, 21).

And again:

Now is the Son of man glorified, and God is glorified in Him; if God be glorified in Him, God shall also glorify Him in Himself. Father, glorify Thy Son, that Thy Son also may glorify Thee (John 13:31-32; 17:1).

[2] From this may be seen the nature of the union of the Divine and the Human in the Lord; namely, that it is mutual and alternate, or reciprocal; which union is that which is called the Divine Marriage, from which descends the heavenly marriage, which is the Lord’s kingdom itself in the heavens—thus spoken of in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

And again:

I pray for them, that they all may be one, as Thou Father art in Me and I in Thee, that they also may be one in us, I in them and Thou in Me; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:21-23, 26).

That this heavenly marriage is that of good and truth, and of truth and good, may be seen above (n. 2508, 2618, 2728, 2729 and following numbers).

[3] And because the Divine Good cannot be and come forth without the Divine Truth, nor the Divine Truth without the Divine Good, but the one in the other mutually and reciprocally, it is therefore manifest that the Divine Marriage was from eternity; that is, the Son in the Father, and the Father in the Son, as the Lord Himself teaches in John:

And now O Father, glorify Thou Me with Thyself, with the glory which I had with Thee before the world was (John 17:5, 24).

But the Divine Human which was born from eternity was also born in time; and what was born in time, and glorified, is the same. Hence it is that the Lord so often said that He was going to the Father who sent Him; that is, that He was returning to the Father. And in John:

In the beginning was the Word (the “Word” is the Divine Truth itself), and the Word was with God, and the Word was God; the same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth (John 1:1-3, 14; see also John 3:13; 6:62).