10605. And be thou ready against the morning, and come up in the morning unto Mount Sinai. That this signifies a new beginning of the revelation of Divine truth, is evident from the signification of “morning,” as being a rising state or beginning, here a new beginning (of which in what follows); and from the signification of “Mount Sinai,” as being heaven from which comes Divine truth, thus from which comes revelation (see n. 8805, 8931, 9420). That “morning” denotes a rising state or beginning, is because all times signify states, for the reason that in heaven time is not thought of, but only changes of state in respect to the affections and derivative thoughts, and also because the changes of state there are like the times of the day, which are morning, noon, evening, and night; and the morning is that from which they begin. It may seem strange that in heaven there are no times, when yet they live there one with another like men in the world; nevertheless with a difference in respect to intelligence, wisdom, and happiness. But the reason is that the light there from the sun, which is the Lord, does not undergo daily alternations like the light from the sun in the world, but is varied in accordance with the states of love and faith with the angels, which states undergo alternations like the states of heat, of light, and of shade every day in the earth. The reason of this is that the light from the sun there, which is the Lord, is Divine truth; and the heat from that sun is love, with which the angels are affected as are men with the state of light and heat in the world. (That the light in heaven is from the Lord as a sun there, may be seen at the places cited in n. 9548, 9684: That this light is the Divine truth from which angels and men have intelligence and wisdom, see the places cited in n. 9548, 9571, 9684, 10569: That times signify states, see the places cited in n. 10133: That in heaven states vary like the times of day and year in the world, n. 5962, 8426: That “morning” denotes the beginning of these states, thus a new beginning, n. 8427, 10114: And that in heaven there is a state of evening and twilight, but not a state of night, n. 6110)

7902. Ye shall eat things unleavened. That this signifies the appropriation by good, of truth purified from falsity, is evident from the signification of “to eat,” as being appropriation (see n. 2187, 2343, 3168, 3513, 3596, 4745), that it denotes the appropriation of truth by good, is because truth is appropriated by good, and good, as previously shown in various places, has its quality from truth, and therefore in order that truth may be appropriated it must be appropriated by good, and in order that good may be appropriated it must be appropriated through truth; and from the signification of “unleavened,” as being truth purified from all falsity (n. 2342). As regards truths purified from all falsity, be it known that pure truth is never possible with man, both because falsity is continually flowing forth from the evil in which he is and which has its seat in him, and because truths have a mutual connection, and therefore if one be false, and especially if more than one, the remaining real truths are thence defiled, and partake somewhat of falsity. But truth is said to be purified from falsity when the man is capable of being kept by the Lord in the good of innocence. Innocence consists in acknowledging that in oneself there is nothing but evil, and that all good is from the Lord; and also in believing that man does not know or perceive anything from himself, but from the Lord, thus also the truth which is of faith. When man is in this state, then falsity can be removed from him, and truth can be instilled by the Lord. This state is what is signified by the unleavened things, and also by the eating of the paschal lamb.