10061. And shalt put it upon the lap of the ear of Aaron, and upon the lap of the right ear of his sons. That this signifies all perceptivity of the Divine truth that proceeds from the Lord’s Divine good in the heavens, is evident from the signification of the “blood” that was put upon the lap of the ear, as being the Divine truth in the heavens and in the church that proceeds from the Lord’s Divine good (see just above, n. 10060); from the signification of “the ear,” as being perceptivity (n. 9397), here perceptivity of Divine truth in the heavens and in the church, for all perceptivity therein is from this source. There is here specifically meant the perceptivity in the celestial kingdom, for truth is there perceived from good (see the places cited in n. 9277); from the signification of the “earlap,” which is the outermost of the ear, as being all or the whole, for as by what is first or highest is signified all or the whole, so also this is signified by what is last or outermost (see n. 10044); and from the signification of “the right ear,” as being perceptivity of truth from good. The “right ear” has this signification for the reason that those things which are on the right side of man correspond to the good from which are truths, and those which are on the left correspond to the truths through which is good (n. 9604, 9736). So it is in the brain, so in the face, and the organs of sense there, so in the breast, so in the loins, and so in the feet.

[2] He who does not know this secret cannot possibly know why it was commanded that the blood should be put upon the lap of the right ear, upon the thumb of the right hand, and upon the great toe of the right foot, of Aaron and his sons; and that of this ram, besides the fat, the right hind quarter should be burned upon the altar (of which below in this chapter, verses 22, 25); and in like manner that the blood of the sacrifice should be put upon the lap of the right ear of him that was to be cleansed from leprosy, and upon the thumb of his right hand, and upon the great toe of his right foot; and that the priest should pour from the log of oil upon his left palm, and should dip his right finger in the oil which was upon his left palm, and should sprinkle it with his right finger seven times before Jehovah (Leviticus 14:14-18, 25-28). Nor can he know what is signified by what the Lord said to the disciples when they were fishing-that they should cast the net on the right side of the ship, and that when they cast they took so many that they were not able to draw the net by reason of the multitude of fishes (John 21:6).

By this was represented that to act and teach from good is to conclude innumerable things that belong to truth; but not the converse. Moreover, they who are in truths from good are meant by the sheep on the right hand, but they who are in truths not from good are meant by the goats on the left hand (Matthew 25:32).

[3] By the “right hand” are also meant those who are in the light of truth from good, in David:

The heavens are Thine, the earth also is Thine; the world and the fullness thereof Thou hast founded; the north and the right hand Thou hast created (Psalms 89:11-12); where by “the heavens,” “the earth,” and “the world,” is signified the church (see n. 9325); by “fullness,” all truth and good, which make the church; by “the north,” those therein who are in an obscure state as to truth (n. 3708); and by “the right hand,” those who are in the light of truth from good; thus the same as by “the south” (n. 9642). From this it can be seen what is signified by “sitting on the right hand of God,” when said of the Lord (Psalms 110:1, 5 (Psalms 110:5); Matthew 26:63-64; Mark 12:36 14:61-62; Luke 2:42, 43; 22:69), namely, Divine power through the Divine truth proceeding from His Divine good (n. 3387, 4592, 4933, 7518, 8281, 9133).

[4] As most things in the Word have also an opposite sense, so also have the right and the left, and in this sense “the right” signifies the evil from which is falsity, and “the left” the falsity through which is evil, as in Zechariah:

Woe to the worthless shepherd that deserteth the flock! The sword shall be upon his arm, and upon his right eye; his arm withering shall wither, and his right eye darkening shall be darkened (Zech. 11:17);

here “arm” denotes the power of truth applied to confirm evil, of which power, as it is worthless, it is said that “withering it shall wither;” and the “right eye” denotes the memory-knowledge of good applied to confirm falsity, of which knowledge, as it is worthless, it is said that “darkening it shall be darkened;” a “shepherd” denotes one who teaches truths, and by means of these leads to good (n. 343, 3795, 6044); hence a “worthless shepherd” denotes one who teaches and leads to evil; “arm” denotes the power of truth from good (n. 4931-4937, 7205); but the “arm of a worthless shepherd” denotes no power; the “eye” denotes the understanding and perception of truth (n. 4403-4421, 4523-4534, 9051); but the “right eye of a worthless shepherd” denotes the memory-knowledge of good without the understanding and perception of it, because it is applied to falsity; “thick darkness” denotes the falsity that is from evil (n. 7711).

[5] Matthew:

Jesus said, If thy right eye hath caused thee to stumble, pluck it out, and cast it from thee. And if thy right hand hath caused thee to stumble, cut it off, and cast it from thee; it is better for thee that one of thy members should perish, and not thy whole body be cast into Gehenna (Matthew 5:29-30); where the “right eye” denotes the understanding and faith of falsity from evil, and the “right hand,” the falsity itself from evil. Everyone is able to know that by “eye” is not here meant the eye, nor by “right hand” the right hand; and that the eye that causeth to stumble is not to be plucked out, nor the hand that causeth to stumble to be cut off; for from this there would be nothing of salvation for man.

In John:

The beast gave all a mark on their right hand or on their foreheads (Revelation 13:16); where the “right hand” denotes falsity from evil, and the “forehead” the love of evil from which is falsity (that the “forehead” denotes heavenly love, and hence in the opposite sense infernal love, see n. 9936).

9325. There shall not be one miscarrying, or barren, in thy land. That this signifies that goods and truths will proceed in their order in continual progression, is evident from the signification of “not miscarrying, or being barren,” as being the progress of regeneration in its order, consequently that goods and truths will proceed in their order in continual progression (of which below); and from the signification of “in the land,” as being in the church (That “land” in the Word denotes the church, see n. 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2571, 2928, 3355, 3368, 3379, 4447, 4535, 5577, 8011, 8732.) The reason why “the land” signifies the church, is that the land of Canaan is meant, where the church was, and where it had been from the most ancient times (n. 3686, 4447, 4454, 4516, 4517, 5136, 6516, 8317); and in the spiritual world when a land is mentioned, no land is perceived, but the quality of the nation therein in respect to religion. Therefore when “land” is mentioned in the Word, and the land of Canaan is meant, the church is perceived. From all this it can be seen what is meant in the prophetical parts of the Word by “a new heaven and a new land,” namely, the church internal and external (n. 1850, 3355, 4535); for there are internal men and external men.

[2] That by “there shall not be one miscarrying, or barren, in the land” is signified that goods and truths proceed in their order in continual progression, is because by all things belonging to birth are meant in the internal sense of the Word such things as belong to spiritual birth, thus to regeneration (n. 2584, 3860, 3905, 3915). The things that belong to spiritual birth or regeneration are the truths of faith and the goods of charity, for by means of these a man is conceived and born anew. That such things are signified by “births,” is plain from many passages in the Word, and openly from the words of the Lord to Nicodemus:

Jesus said to him, Verily, verily, I say unto thee, Except a man be born anew, he cannot see the kingdom of God. Nicodemus saith, How can a man be born when he is old? Can he enter a second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the spirit is spirit. Nicodemus said, How can these things be? Jesus answered, Art thou a teacher in Israel, and knowest not these things? (John 3:3-6, 9-10);

“to be born of water and the spirit” denotes through the truths of faith and the good of love (see t he passages cited in n. 9274).

[3] That such things are signified in the Word by “births,” is from the correspondence of marriages on earth with the heavenly marriage, which is the marriage of good and truth (of which correspondence see above, n. 2727-2759). But at the present day scarcely anyone knows, and perhaps scarcely anyone is willing to acknowledge, that love truly conjugial descends from thence, for the reason that earthly and bodily things are before the eyes, and these extinguish and suffocate all thought about such a correspondence. As love truly conjugial is from this source, therefore in the internal sense of the Word “births,” and “generations,” signify the things of the new birth and generation from the Lord. Hence also it is that “father,” “mother,” “sons,” “daughters,” “sons-in-law,” “daughters-in-law,” “grandsons,” and many other relations derived from marriages, signify goods and truths and their derivations, as frequently shown in these explications. From all this it can now be seen that by “there shall not be one miscarrying, or barren, in the land” is signified that goods and truths shall proceed in their order in continual progression.

[4] That “one miscarrying,” and “one barren,” signify what belongs to miscarriage and barrenness in a spiritual sense, namely, perversions of good and truth, and also vastations and denials of good and truth, is evident from the following passages:

Ephraim, when I have seen it even to Tyre, was planted in beauty; but Ephraim shall bring forth his sons to the slayer. Give them, O Jehovah, a miscarrying womb and dry breasts. Because of the wickedness of their doings I will drive them out of My house (Hos. 9:13-15);

unless it is known what is signified in the internal sense by “Ephraim,” “Tyre,” “a slayer,” “sons,” “a miscarrying womb,” and “dry breasts,” it cannot in the least be known what these prophetic words involve. That “Ephraim” denotes the intellect of the church, which is an intellect enlightened in respect to the goods and truths of faith derived from the Word, may be seen above (n. 3969, 5354, 6222, 6234, 6238, 6267); and also that “Tyre” denotes the knowledges of truth and good (n. 1201). From this it is plain what is signified by “Ephraim, when I have seen it even to Tyre, was planted in beauty.” That “a slayer” denotes one who deprives of spiritual life, that is, of the life from truth and good, may also be seen above (n. 3607, 6767, 8902); and that “sons” denote the truths of faith (n. 489, 491, 533, 1147, 2623, 2813, 3373, 3704, 4257). From this it is plain what is signified by “Ephraim bringing forth his sons to the slayer.” That “the breasts” denote the affections of good and truth, may also be seen (n. 6432); consequently “breasts that are dry” denote no affections; but in their place evil desires to pervert. From this it is plain what is meant by “a miscarrying womb,” namely, the perversion of good and truth. That all these expressions signify things of spiritual life is evident, for it is declared, “because of the wickedness of their doings I will drive them out of My house.” “Out of the house of Jehovah” denotes out of the church and of heaven (n. 2233, 2234, 3720, 5640).

[5] In Malachi:

I will rebuke the devourer for you, that he may not spoil for you the fruit of the land; neither shall the vine in the field miscarry for you. All nations shall proclaim you blessed; and ye shall be a well-pleasing land (Malachi 3:11-12);

by “the vine in the field not miscarrying” is signified that the truths and goods of faith with those who are in the church shall proceed in their order; for “the vine” denotes the truth and good of the spiritual church (n. 1069, 6375, 6376, 9277); and “the field” denotes the church (n. 2971, 3766, 7502, 9139, 9295). “A well-pleasing land” denotes a church that is pleasing to the Lord; for everyone within the church who has been regenerated through truth and good is a church; which shows what is meant by “ye shall be a well-pleasing land.” (That “land” denotes the church, may be seen above.)

[6] In Moses:

If ye hearken to My judgments to keep and do them, thou shalt be blessed above every people; there shall not be in thee, nor in thy beast, any male unfruitful, or any female barren. Jehovah will take away from thee all sickness, and all the evil diseases of Egypt (Deuteronomy 7:12, 14-15).

That “there shall not be any male unfruitful, or any female barren” denotes not any without life from truth and good; thus that they shall be spiritually alive. As “barren” had this signification, the women in the ancient churches deemed themselves devoid of life when they were barren; as did Rachel, who thus spoke of herself to Jacob:

Rachel saw that she did not bear to Jacob, and she said to Jacob, Give me sons, and if not, I am dead (Genesis 30:1. 3908).

[7] By “the barren” are also signified those who are not in good because not in truths, and yet long for truths that they may be in good; as is the case with upright nations outside the church; as in Isaiah:

Sing, O barren, that didst not bear; break forth into singing and shout for joy, that didst not bring forth; for more are the sons of her that is desolate than the sons of her that is married (Isaiah 54:1).

Jehovah raiseth up the worn one out of the dust, He exalteth the needy one from the dunghill; to place him with the prince of his people. He maketh her that is barren to keep house, a glad mother of sons (Psalms 113:7-9).

[8] In the prophecy of Hannah after she had borne Samuel:

The full have hired themselves out, and the hungry have ceased; until the barren one hath borne seven, and she that hath many children hath failed (1 Samuel 2:5).

In the above passages by “the barren” are meant the Gentiles who are summoned to the church, and to whom the church is transferred when the old church ceases, that is, when those who before had been of the church are no longer in faith, because in no charity. This church is what is meant by “her that hath many children and hath failed,” and also by “her that is married,” in the passage from Isaiah. But the other church, that is, the new church of the Gentiles, is meant by the “barren one” and “her that is desolate” who shall have many sons, and also by “her that is barren keeping house, a glad mother of sons.” “To bear seven” denotes to be regenerated to the full; for “seven” there does not mean seven, but to the full (see n. 9228). From all this it is evident what is meant by the following words of the Lord:

The days come in which they shall say, Blessed are the barren, and the wombs that have not brought forth, and the breasts that have not given suck (Luke 23:29); where the subject treated of is the consummation of the age, which is the last time of the church.

[9] In the second book of Kings:

The men of Jericho said unto Elisha, Behold the situation of this city is good; but the waters are evil, and the land is barren. Then Elisha said that they should put salt in a new cruse, and should cast the salt therefrom at the outlet of the waters; and the waters were healed, neither came there any more death or barrenness (2 Kings 2:19-21).

No one can know what these words infold within them except from the internal sense; for all the miracles related in the Word infold within them such things as are in the Lord’s kingdom, or in the church (n. 7337, 7465, 8364, 9086); and therefore it is necessary to know what was represented by Elisha, what was signified by the city of Jericho, what by the evil waters and the barren land, what by a new cruse and the salt in it, and also what by the outlet of the waters into which they were to cast the salt. That Elisha represented the Lord as to the Word, see n. 2762; that “waters” signify the truths of faith, n. 28, 2702, 3058, 3424, 4976, 5668, 6346, 7307, 8137, 8138, 8568; thus “evil waters” signify truths without good, and “a barren land” signifies the good of the church consequently not alive; “a new cruse,” that is, a new vessel, signifies knowledges of good and truth (n. 3068, 3079, 3316, 3318); “salt” signifies the longing of truth for good (n. 9207); “the outlet of the waters” signifies the natural of man which receives the knowledges of truth and good, and which is amended by the longing of truth for good.

[10] From all this it is evident that this miracle infolded within it the amendment of the church and of the life by the Lord through the Word, and through the consequent longing of truth for good; which amendment is effected when from such a longing the man’s natural receives truths from the Word. That this took place near the city of Jericho, was because this city was situated not far from the Jordan; and by “the Jordan” is signified that in the man of the church which first receives truths, thus the natural (n. 1585, 4255). That it is man’s natural which first receives truths out of the Word from the Lord, and that it is the last to be regenerated, and that when it has been regenerated, the whole man is regenerated, was signified by the Lord’s words to Peter, when He washed the disciples’ feet:

Jesus said, He that is washed needeth not save to have his feet washed, and is clean every whit (John 13:10);

(that the “feet” denote the things of the natural man, and in general the natural itself, see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328). (That for a man to be regenerated, the natural or external man must be in correspondence with the spiritual or internal man; thus that he is not regenerate until the natural has been regenerated, see n. 2850, 3167, 3286, 3321, 3470, 3493, 3508, 3509, 3518, 3573, 3576, 3579, 3620, 3623, 3671, 3882, 3969, 4353, 4588, 4612, 4618, 5168, 5326, 5373, 5651, 6299, 6454, 7442, 7443, 8742-8747, 9043, 9046, 9061)