9262. 'And do not kill the innocent and the righteous' means detesting the destruction of good, interior and exterior. This is clear from the meaning of 'the innocent' as a person governed by interior good, and so in the abstract sense as interior good, dealt with below; from the meaning of 'the righteous' as a person governed by exterior good, and in the abstract sense as exterior good, since 'righteous' has reference to the good of love towards the neighbour, but 'innocent' to the good of love to the Lord - the good of love towards the neighbour being exterior good, and the good of love to the Lord being interior good; and from the meaning of 'killing' as destroying. The fact that 'righteous' means the good of love towards the neighbour will also be seen below. But the reason why 'the innocent' means the good of love to the Lord is that people endowed with innocence are those who love the Lord; for innocence consists in the acknowledgement in a person's heart that left to himself he intends nothing but evil and perceives nothing but falsity, and that all good of love and all truth of faith come from the Lord alone. No others can acknowledge these things in their heart except those who have been joined to the Lord in love. Such people inhabit the inmost heaven, which is accordingly called the heaven of innocence. Therefore the good that is theirs is interior good; for the Divine Good of Love coming from the Lord is that which inhabitants of the heaven of innocence receive. Therefore also they appear naked and also look like young children. So it is that innocence is represented by nakedness and also by early childhood. For its representation by nakedness, see 165, 213, 214, 8375; and by early childhood, 430, 1616, 2280, 2305, 2306, 3183, 3494, 4563, 4797, 5608 (end).

[2] From all that has just been stated regarding innocence it may be seen that what is Divine and the Lord's cannot be received except within innocence. This being so, good is not good unless there is innocence within it, 2526, 2780, 3994, 6765, 7840, 7887, that is, unless there is the acknowledgement that from the self nothing but evil and falsity arises and that from the Lord comes all goodness and truth. Believing the former about the self, and believing the latter about the Lord and also desiring it to be so, are what constitutes innocence. Therefore the good of innocence is God's goodness itself coming from the Lord and residing with a person. So it is that 'the innocent' means a person governed by interior good and in the abstract sense means interior good.

[3] Because 'the innocent' or 'innocence' means Divine Good coming from the Lord, shedding innocent blood was a thoroughly atrocious crime. And when it had been committed the whole land was under damnation until the crime had been expiated, as becomes clear from the process of investigation and absolution from guilt if someone had been found slain in the land. That process is spoken of in Moses as follows,

When one is found slain in the land, lying in the field, and it is not known who smote him, then your elders and your judges shall come out and they shall measure [the distance] to the cities which are around the one slain. It shall be however, that in the city nearest to the one slain the elders of this city shall take an ox's heifer by means of which no work has been done, which has not pulled in the yoke; and the elders of this city shall bring the heifer down to a barren valley which is neither tilled nor sown, and there they shall break the heifer's neck in the valley. Then the priests, the sons of Levi, shall come near, and all the elders of this city standing by the one slain. They shall wash their hands over the heifer whose neck has been broken in the valley; and they shall answer and say, Our hands have not shed this blood, and our eyes have not seen it; expiate Your people Israel whom You have redeemed, O Jehovah, and do not set innocent blood in the midst of Your people Israel. In this way the blood will be expiated for them. But you shall put away the innocent blood from the midst of you, if you do what is right in the eyes of Jehovah. Deuteronomy 21:1-10.

Anyone can see that this process of investigation and absolution from guilt when innocent blood had been shed in the land holds within it the arcana of heaven, of which people cannot have any knowledge at all unless they know what is meant by 'one slain, [lying] in the field', by 'an ox's heifer by means of which no work has been done, and which has not pulled in the yoke', by 'a barren valley which is neither tilled nor sown', by 'breaking the neck of the heifer in the valley', by 'washing hands over the heifer', and by all the other details of the process. Unless everything laid down had meant those arcana it would have been totally unsuitable for the Word that has been dictated by God and inspired in every word and part of a letter. For without its deeper meaning such a process would have been an observance which had nothing holy about it, indeed which had scarcely any value.

[4] But exactly which arcana lie within it is nevertheless evident from the internal sense, that is, if it is known that 'one slain in the land, lying in the field' means truth and good wiped out in the Church where good exists; that 'the city nearest to the one slain' means the truth taught by the Church whose good has been wiped out; that 'an ox's heifer by means of which no work has been done, and which has not pulled in the yoke' means the good of the external or natural man, who has not as yet, through enslavement to evil desires, drawn falsities into his faith and evils into his life; that 'a barren valley which is neither tilled nor sown' means the natural mind that is not cultivated with truths or forms of the good of faith owing to lack of knowledge; that 'breaking its neck in the valley' means purification, on account of absence of blame because it was due to lack of knowledge; and that 'washing the hand' means being absolved from that atrocious crime. Once these things are known it is evident that 'shedding innocent blood' means wiping out Divine Truth and Good that come from the Lord, thus the Lord Himself as He exists with a member of the Church.

[5] It should be recognized that this entire process represented in heaven the kind of crime that had no blame attached to the commission of it because it was due to ignorance that had innocence within it and was therefore as something not evil. Each detail within that process, even the smallest, represented some essential aspect of the reality portrayed by the whole. But which aspect each one represented is clear from the internal sense.

'One who has been slain' is truth and good that have been wiped out, see 4503.

'The land' is the Church, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118 (end), 2928, 3355, 4447, 4535, 5577, 8011, 8732.

'The field' is the Church in respect of good, thus the Church's good, 2971, 3310, 3766, 4982, 7502, 7571, 9139.

'The city' is teachings presenting the truth, thus the truth taught by the Church, 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493.

'Ox' is the good of the external or natural man, 2180, 2566, 2781, 9134, so that 'a heifer' is good in its infancy, 1824, 1825.

[6] 'No work had been done by it, and it had not pulled in the yoke', it is evident, means that up to then it had not, owing to lack of knowledge, served falsities and evils; for 'working' and 'pulling in the yoke' mean serving.

'A valley' is the lower mind, which is called the natural mind, 3417, 4715; 'a barren valley' is that mind when devoid of truths and forms of good, 3908; so that 'a valley which is neither tilled nor sown' is the natural mind not yet cultivated with truths and forms of good, thus which is still lacking in knowledge, 'the seed with which it is sown' being the truth of faith, 1025, 1447, 1610, 1940, 2848, 3038, 3373, 3671, 6158.

'Breaking the neck' is expiation, because the slaughter of various beasts, like the offering of sacrifice, meant expiation.

'Washing the hand' means purification from falsities and evils, 3147; here therefore it means purification from that atrocious crime; for 'shedding blood' in general means violence done to goodness and truth, 9127, so that 'shedding innocent blood' means wiping out what is Divine residing with a person and comes from the Lord, thus the Lord Himself residing with that person; for truth and good residing with a person are the Lord Himself since they come from Him.

[7] The like is meant by 'shedding innocent blood' in Deuteronomy 19:10; 27:25; Isaiah 59:3, 7; Jeremiah 2:34; 7:6; 19:4; 22:3, 17; Joel 3:19; Psalms 94:21. 'One who is innocent' means in the proximate sense someone who is blameless and also free from evil, to which people also bore witness in former times by washing their hands, Psalms 26:6; 73:13; Matthew 27:24; John 18:38; 19:4. The reason for this is that good which comes from the Lord and resides with a person is blameless and free from evil; this good is the good of innocence in the internal sense, as has been shown. But good that is blameless and free from evil as it exists in the external man, which is exterior good, is called 'righteous', as also in David,

The throne of perdition will not be linked to You - those who gather themselves together against the soul of the righteous and condemn innocent blood. Psalms 94:20-21.

4494. Verses 25-29 And it happened on the third day, when they were in pain, that two of Jacob's sons, Simeon and Levi, Dinah's brothers, each took his sword, and came with confidence upon the city, and killed every male. And they killed Hamor and Shechem his son with the edge of the sword, and they took Dinah from Shechem's house, and went away. The sons of Jacob came upon the slain, and plundered the city, because they had defiled their sister. Their flocks, and their herds, and their asses, and whatever was in the city, and whatever was in the field, they took. And all their wealth, and all their young children, and their women, they took captive and plundered, and everything that was in the house.

'It happened on the third day' means that which is continuous even to the end. 'When they were in pain' means evil desires. 'That two of Jacob's sons, Simeon and Levi' means faith and love. 'Dinah's brothers' means the truths and goods of that Church. 'Each took his sword' means falsity and evil. 'And came with confidence upon the city, and killed every male' means that they utterly destroyed the truths of doctrine of the Church among the Ancients. 'And [they killed] Hamor and Shechem his son with the edge of the sword' means the Church itself. 'And they took Dinah from Shechem's house, and went away' means that they took away the affection for truth. 'The sons of Jacob came upon the slain, and plundered the city' means that all his descendants destroyed that doctrine. 'Because they had defiled their sister' means that they had violated the truth of faith. 'Their flocks, and their herds' means that they destroyed rational good and natural good. 'And their asses' means the truths derived from these. 'And whatever was in the city, and whatever was in the field, they took' means every truth and good of the Church. 'And all their wealth' means all factual knowledge which they had acquired for themselves. 'And all their young children' means all innocence. 'And their women' means charity. 'They took captive and plundered' means that they seized them and perverted them. 'And everything that was in the house' means everything of the Church.

927. 'I will curse the ground no more on account of man' means that never again would man thus turn himself away as the people who belonged to the descendants of the Most Ancient Church had done. This is clear from what has been stated already about the descendants of the Most Ancient Church. 'Cursing' in the internal sense means turning oneself away; see what has appeared already in 223, 245.

[2] The implications of these matters and of those that follow, namely that never again would man thus turn himself away as the member of the Most Ancient Church had done and that he would never again be able to destroy himself in that way, also becomes clear from what has been stated already about the descendants of the Most Ancient Church who died out and about the new Church called Noah. That is to say, the member of the Most Ancient Church was one in whom will and understanding formed one single mind, that is, with him love was implanted in the will part of his mind, and so at the same time faith, which occupied the second or understanding part. Their descendants therefore inherited a will and an understanding that made one. Consequently when self-love and resulting insane desires began to take possession of their will part where love to the Lord and charity towards the neighbour had been previously, not only did the will part, or the will itself, at that point become utterly corrupted, but so also at the same time did the understanding part, or the understanding itself, all the more so when the final descendants immersed falsities in their desires and in so doing became the Nephilim. They became the kind of people therefore for whom no restoration was possible since both parts of their mind, that is, their whole mind, had been ruined.

[3] Foreseeing this however, the Lord also made provision for mankind to be rehabilitated in the following particular manner: Man could be reformed and regenerated as regards the second part of his mind, the understanding part, and a new will, which is conscience, could be implanted in him, by means of which the Lord might stimulate the good that stems from love or charity, and the truth of faith. In this way did the Lord's Divine mercy restore man. These are the things meant in this verse by 'I will curse the ground no more on account of man, for the imagination of man's heart is evil from his childhood', and by 'I will no more strike every living thing, as I have done'.