10122. And a bullock of sin thou shalt offer daily upon the propitiations. That this signifies the continual removal of evils and of the derivative falsities in the natural man by means of the good of innocence from the Lord, is evident from the signification of “a bullock,” as being the good of innocence in the natural man (see n. 9391, 9990); and from the signification of “sin,” as being purification from evils and the derivative falsities; for by “sin” is meant the sacrifice for sin (n. 10039), and by the “sacrifice for sin” is signified purification from evils and falsities (n. 9938, 9990, 10022, 10053). It is said the “removal” of evils and the derivative falsities, for the reason that the evils and falsities pertaining to man are not cast out, but only removed (see the places cited in n. 10057). And from the signification of “daily,” as being continually; and from the signification of “propitiations,” as being the reception of the good of love and of faith from the Lord after the removal of evils and the derivative falsities (n. 9506).

[2] It is said the removal of evils and “the derivative falsities,” because all falsities are from evil, and therefore insofar as evil is removed, so far falsities are removed. The case herein is this. All things in heaven bear relation to good and the derivative truth, whereas all things in hell bear relation to evil and the derivative falsity; hence likewise in man, all things with him which are from heaven bear relation to good and truth, but all things with him which are from hell bear relation to evil and falsity. Or, what is the same, all things with man which are from the Lord bear relation to good and truth, but all things which are from man himself bear relation to evil and falsity. Now as these are the things to which all things in the universe bear relation, and man is a receptacle of them, therefore there are two things with man which receive them, one called the will, and the other the understanding. The will is the receptacle of good or of evil, and the understanding is the receptacle of truth or of falsity. The will which is from the Lord, which is also called the new will, is the receptacle of good; whereas the understanding which is from the Lord, which is also called the new understanding, is the receptacle of truth. But the will which is from man’s own, and is also called the old will, is the receptacle of evil, and the understanding which is from man’s own, and is also called the old understanding, is the receptacle of falsity. Into this understanding and into this will, man is born from his parents; but into the former understanding and into the former will, man is born from the Lord, which is done when he is being regenerated. For when a man is being regenerated, he is conceived and born anew.

[3] Man has been so created that the will and the understanding make a one, so that these two together constitute one man; for the understanding has been given to man that he may understand truth, but to the end that it may be implanted in the will and become good; and insofar as it becomes of the will, so far it is in the man, because the will is the inmost of man, and is the being of his life; but the understanding is exterior and comes forth from the will; for that which a man wills, he loves, and that which he loves, he feels delightful, and therefore calls good; while the understanding favors it and confirms it by reasons, and these he calls truths. Hence the will and the understanding really make a one; but it appears otherwise, as is the case when a man understands what is true, and yet wills what is evil. Nevertheless, when he is left to himself, and is thinking from himself, he understands just as he wills, that is, as he loves.

[4] That a man who wills what is evil can nevertheless speak what is true, and also do what is good, is from hypocrisy, to which truth and good serve as means. If these means are taken away from him, and he is left in freedom, such a man rushes into evils according to the pleasure of the will, and he defends them by his intellectual faculty. This is especially manifest from such persons in the other life, where everyone comes into a state similar to that of his will; and then those who have not a new will from the Lord rush into evils of every kind, and think such things as favor evils, however much in the world they had spoken and acted quite differently. For it is a law of Divine order that the will and the understanding should make one mind, thus one man; consequently that the whole man should be either in heaven or in hell, and should not hang between the two; that is, with the eye look to the things that belong to heaven, and with the heart to those which belong to hell. By the heart is meant the will, and by the eye the understanding.

10053. This is a burnt-offering unto Jehovah. That this signifies the glorification of the Lord’s Human, is evident from the representation of a burnt-offering, as being the glorification of the Lord’s Human. Among the Jewish nation there were sacrifices and burnt-offerings; the “sacrifices” signified purification from evils and falsities, and the implantation of truth, but the “burnt-offerings” signified the conjunction of truth with good, thus full and complete regeneration. In the supreme sense however, which treats of the Lord, the “sacrifices” signified the casting out of evils and falsities from His Human that was from the mother, and the implantation of Divine truth from the Divine good which was in Him; and the “burnt-offerings” signified the unition of the Divine truth with the Divine good, which unition is what is meant by “glorification.” For when the Lord was in the world He made His Human Divine truth, and successively also by unition with the Divine good which was in Him and was the being of His life, He made His Human Divine good, thus one with Jehovah. The being of His life was that which with man is called the soul from the father, and this was the Divine good itself or the Divine love. (But on these things see wh at was shown in the places cited in n. 9194, 9315, 9528; and that the Lord expelled all the human that was from the mother, until at last He was not her son, n. 9315; and that the “Son of man,” as the Lord called Himself, is not the son of Mary but the Divine truth, n. 9807.)

[2] That where the Lord is treated of “glorification” denotes the unition of His Human with the Divine Itself which was in Him, thus with Jehovah His Father, by which unition He made His Human also the Divine good, is manifest from the passages in the Word where mention is made of “glory,” and “glorification,” when spoken of Jehovah or the Lord, as in Isaiah:

The glory of Jehovah shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it (Isaiah 40:5).

I Jehovah have called thee in righteousness, to open the blind eyes, to bring forth from the prison him that is bound; I am Jehovah; this is My name, and My glory will I not give to another (Isaiah 42:6-8).

Jehovah shall arise upon thee, and His glory shall be seen upon thee; the nations shall walk to thy light (Isaiah 60:2-3).

These passages treat of the Lord, and by “the glory of Jehovah” is meant the Lord as to Divine truth, for the Divine truth proceeding from the Lord is the “glory of Jehovah” (n. 9429). That Divine truth is from no other source, the Lord teaches in John:

Ye have neither ever heard the voice of the Father, nor seen His shape (John 5:37).

And as it is the Lord that is treated of, it is Jehovah Himself, for He says, “I am Jehovah, this is My name, and My glory will I not give to another.”

[3] Hence also it is that the Lord is called the “King of glory,” as in David:

Lift up your heads, O ye gates, and be ye lifted up, ye doors of the world, and the King of glory shall come in. Who is this King of glory? Jehovah strong and a Hero, Jehovah a Hero of war (Psalms 24:7-10).

The Lord is here called the “King of glory” from the Divine truth from which He fought, conquered, and subdued the hells; that this was done from His Human when He was in the world, see n. 9715, 9809, 10019; hence it is that He is called “Jehovah strong and a Hero of war,” and a “Hero” also in Isaiah:

Unto us a Child is born, unto us a Son is given, and His name is God, Hero, the Father of Eternity (Isaiah 9:6).

[4] That “the glory of Jehovah” denotes the Lord as to the Divine truth proceeding from His Divine good, which is Jehovah or the Father, the Lord Himself teaches in John:

The Word was made flesh, and we saw His glory, as of the glory of the only-begotten of the Father (John 1:14).

That the Lord is here meant by the “Word which was made flesh,” is manifest; “the Word” denotes the Divine truth, and so also does “glory.” In Matthew:

The Son of man shall come in the glory of His Father (Matthew 16:27).

Jesus said to the disciples, Ought not the Christ to suffer this, and to enter into His glory? (Luke 24:26);

“to enter into His glory” denotes to be united to the Divine good which was in Him, thus to Jehovah or His Father.

[5] From this is plain what is meant by “being glorified” in the following passages, in John:

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

These things knew not the disciples of Jesus; but when Jesus was glorified, then they remembered. Jesus said, The hour is come that the Son of man should be glorified. And He said, Father, glorify Thy name. There came forth a voice from heaven, I have both glorified it, and will glorify it again (John 12:16, 23, 27-28).

After Judas was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him; and God shall glorify Him in Himself, and shall straightway glorify Him (John 13:31-32).

From this it is evident that the unition of the Lord as to the Human with the Divine Itself that was in Him and is called Jehovah the Father, is “glorification,” for it is said that “God will glorify Him in Himself.” It is also plain that this unition was fully accomplished by the passion of the cross, which was the last of the temptations. (That through combats with the hells, which are temptations, the Lord glorified His Human, see the places cited in n. 9528, 9937)

[6] That since the Lord was glorified the Divine truth proceeds from Him, He Himself teaches in John:

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

The Paraclete, the Spirit of truth, whom I will send to you, shall not speak from Himself. He shall glorify Me, for He shall receive of Mine, and shall declare it unto you. All things whatsoever the Father hath, are Mine (John 16:13-15, 28);

“the Spirit of truth” denotes the Divine truth proceeding from the the Lord, (n. 9818); the unition of the Human with the Divine in Him is also here described by its being said that “all things which the Father Hath are His;” and in another place, that “the Father and He are one;” and that “the Father is in Him, and He in the Father” (John 10:30; 14:10-11; n. 3704); thus that the glorification or unition was reciprocal, which also the Lord teaches in John:

Father, glorify Thy Son, that Thy Son also may glorify Thee (John 17:1);

“the Father” denotes the Divine Itself that was in Him, and “the Son” denotes the Divine Human. (That “the Father” denotes the Divine good that was in the Lord, see n. 3704, 7499; also that “Jehovah” in the Word denotes the Lord, n. 2921, 6303, 8865; and that the Lord is the Divine Itself or Jehovah under a human form, see the places cited in n. 9315)