391. I saw under the altar. That this signifies those who were reserved under heaven, is plain from the signification of seeing, as denoting to make manifest (as above, n. 351); and from the signification of altar, as denoting, in the proximate sense, worship from the good of love to the Lord; in the sense more interior, heaven and the church which are in that love; and, in the inmost sense, the Lord's Divine Human as to the Divine good of the Divine love. The reason why by under the altar are signified those who were reserved under heaven, is, that it is said that he saw under the altar the souls of them that were slain for the Word of God, and for the testimony which they held, and by them are meant those who were reserved under heaven until the Last Judgment. But as this is a circumstance not yet known in the world, I desire to tell how and when it happened. In the little work concerning the Last Judgment it has been shown, that before the Last Judgment took place, there was a resemblance of heaven, which is meant by the former heaven that passed away (Apoc. 21:1); and that this heaven consisted of those who were in external worship without internal, and who thence lived an external moral life, although they were merely natural and not spiritual. Those who constituted this heaven before the Last Judgment were seen above the earth, also upon mountains, hills, and rocks in the spiritual world, and thence they fancied themselves to be in heaven; but those who constituted this heaven, because they were only in an external moral life, and not at the same time in an internal spiritual one, were cast down; and when they were cast down, then all those who were reserved by the Lord, and concealed here and there, for the most part, in the lower earth, were raised up and transferred into the same places, that is, upon the mountains, hills, and rocks where the former had been; and from these a new heaven was formed. The latter who were reserved and then raised up, were from those in the world who had lived a life of charity, and who were in the spiritual affection of truth. The elevation of the latter into the place of the former was frequently seen by me. These are those meant by the souls of the slain seen under the altar; and because they were kept by the Lord in the lower earth, which earth is under heaven, hence by, "I saw under the altar," are signified those who were reserved under heaven; but these will be treated of specifically in the Apocalypse 20:4, 5, 12, 13, where more must be related concerning them. In the meantime, concerning the former heaven which passed away, and concerning the new heaven which was formed by the Lord after the Last Judgment, see what is said in the small work upon the Last Judgment 65-72). These few [remarks] may be a sufficient illustration for understanding what is said in the two following verses, namely, that

Those who were under the altar "Cried with a great voice, saying, How long, O Lord, who art holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto them; and it was said unto them, that they should rest yet a little time, until both their fellow-servants and their brethren, that should be killed as they were, should be fulfilled."

[2] The reason why under the altar signifies under heaven, is that the altar, in the highest sense, signifies the Lord, and, in a relative sense, heaven and the church, inasmuch as the Lord is heaven and the church, for the all of heaven and the church, or the all of love and faith which make them, with angels and men, are from Him, and, consequently, are His; but, in a general sense, the altar signifies all worship of the Lord, and specifically representative worship, such as existed among the sons of Israel. The reason why the altar signifies all worship, is that the worship in that church principally consisted in offering burnt-offerings and sacrifices; for these were offered for every sin and guilt, also from the desire to please Jehovah, - such sacrifices were called eucharistic or free-will, - and also for cleansings of every kind. By burnt-offerings and sacrifices inaugurations were also effected into everything holy pertaining to the church, as is plain from the sacrifices at the consecration of Aaron and his sons to the priesthood, the consecration of the tabernacle of the congregation, and afterwards of the temple. And because the worship of Jehovah, that is of the Lord, principally consisted in burnt-offerings and sacrifices, therefore, they were offered also daily, namely, every morning and evening, which in one expression was called perpetual, besides [those offered] in great abundance on every feast; hence in the Word, perpetual signifies all representative worship. From these considerations it is evident that worship, and specifically the representative worship of that nation, principally consisted in burnt-offerings and sacrifices; hence it is that the altar upon which they were performed, and which contained them, signifies in the Word all worship in general. By worship is not meant external worship only, but also internal worship, and internal worship embraces every thing of love, and every thing of faith, consequently, every thing constituting the church or heaven with man, in a word, causing the Lord to be in him.

The reason why heaven was represented before John by an altar, is also that the whole Word was written by representatives, and by such representatives as existed with the sons of Israel; therefore, that the Word should be alike in both Testaments, similar things were seen by John and are recorded in this book, as also elsewhere, namely, that the altar of incense was seen, the incense itself with the censers, also the tabernacle, the ark, and other things of a like nature; but at this day such things never appear to any angel, nor to any man whose sight is opened into heaven. The reason why an altar, the ark, and like things do not appear at the present day in heaven is, that sacrifices were unknown to the ancients, and that after the Lord's advent, they were entirely abolished. For they were begun by Eber, and were afterwards continued among his posterity, who were called Hebrews, and were tolerated among the sons of Israel who were descended from Eber, especially for this reason, that worship once begun and rooted in the mind, is not removed by the Lord, but is bent to signify what is holy in religion. (Concerning which see theArcana Coelestia 1343, 2180, 2818, 10042.)

[3] That an altar signifies, in the highest sense, the Lord's Divine Human as to the Divine good of the Divine love, and that, in a relative sense, it signifies heaven and the church, and in general all worship, and, specifically, representative worship, is quite clear from the following passages in the Word.

In David:

"Send out thy light and thy truth; let them lead me; let them lead me to the mountain of thy holiness, and to thy habitations; that I may approach unto the altar of God, even unto God" (Psalms 43:3, 4).

That by the altar of God is here meant the Lord as to the Divine Human, is plainly evident, for the way to heaven and to the Lord there, is the subject here treated of. The way to heaven is meant by, "send out thy light and truth; let them lead me"; light denoting enlightenment in which truths appear; heaven, into which it leads, is meant by, "let them lead me unto the mountain of holiness, and to thy habitations"; the mountain of holiness denoting heaven where the Lord's celestial kingdom is, in which the good of love rules. Habitations are spoken of that heaven, where the Lord's spiritual kingdom is, in which the truth from that good rules, and because both are meant, therefore it is said, that I may approach unto the altar of God, even unto God; and by the altar of God is meant where the Lord is in the good of love, and by God is meant where the Lord is in the truth from that good; for the Lord is called God from Divine truth, and Jehovah from Divine good. In the Jewish Church there were two things, which, in the highest sense, signified His Divine Human, namely, the altar and the temple; the altar, the Divine Human as to Divine good; the temple, as to Divine truth proceeding from that good. The reason why those two signified the Lord as to His Divine Human, was, that all things of worship in that church represented Divine things proceeding from the Lord, called celestial and spiritual, and the worship itself was principally performed upon the altar and in the temple, therefore by those two the Lord Himself was represented.

[4] That the temple represented His Divine Human He Himself teaches in clear terms in John:

"The Jews said, What sign showest thou that thou doest these things? Jesus answered and said, Destroy this temple, and in three days I will raise it up. But he spake of the temple of his body" (2:18-23; likewise Matthew 26:61, and elsewhere).

When the disciples showed Him the buildings of the temple, the Lord said,

that "A stone shall not be left upon a stone, that shall not be thrown down" (Matthew 24:1, 2).

This signified that the Lord was altogether denied among them, on which account also the temple was utterly destroyed.

[5] That the altar also signified the Lord's Divine Human, may be concluded from the Lord's words in Matthew:

"Woe unto you, ye blind guides, because ye say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is guilty. Fools and blind! whether is greater, the gold, or the temple that sanctifieth the gold? Likewise, whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is guilty. Fools and blind! whether is greater, the gift, or the altar that sanctifieth the gift? For he that sweareth by the altar, sweareth by it, and by everything thereon. And he that sweareth by the temple, sweareth by it, and by him that dwelleth therein. And he that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon" (23:16-22).

It is said that the temple sanctifieth the gold that is in it, and that the altar sanctifies the gift that is upon it; and thus that the temple and the altar, from which is all sanctification, were most holy. Therefore, by the temple and altar is signified the Lord as to the Divine Human, for from this proceeds everything holy of heaven and the church. Neither the temple nor the altar, unless this is meant, could sanctify anything; nor can worship itself, but the Lord alone to whom the worship [is directed], and from whom the good and truth of worship [proceed]; therefore it is said that the gift does not sanctify, but the altar. By the gift are meant the sacrifices which constituted the worship; and because the Jews did not understand this, but taught otherwise, therefore, they are called by the Lord fools and blind.

[6] Because this was signified by the altar, therefore, all who touched it were made holy, as is plain in Moses:

"Seven days shalt thou sanctify the altar; that the altar may be the holy of holies; whosoever toucheth the altar shall be sanctified" (Exodus 29:37).

By touching is signified to communicate, to transfer, and to receive (as may be seen, n. 10130), here, the Divine which proceeds from the Lord; and because this was signified by touching, and those who touched were sanctified, it follows that the Lord Himself, in the highest sense, is signified by the altar, for there is nothing holy from any other source. All worship also is worship of the Lord, and from the Lord; and because worship in that church consisted principally in burnt-offerings and sacrifices, therefore also by the altar was signified the Divine itself, from which [are all things]; and this Divine is the Lord's Divine Human.

[7] Hence also it was thus commanded: That the fire upon the altar should burn continually, and should never be put out (Leviticus 6:13); and that from that fire the lamps were lighted in the tabernacle of the congregation, and that from the same they took and burned in the censers; for by fire was signified the Divine love, which is in the Lord alone (see above, n. 68).

[8] Because the fire of the altar signifies the Divine love, therefore, the prophet Isaiah was sanctified by it:

"One of the seraphim flew unto me, in whose hand was a burning coal of fire, which he had taken from off the altar, and he touched my mouth, and said, This hath touched thy lips; therefore, thine iniquity is taken away, and thy sin is expiated" (6:6, 7).

What these words signify in their series may be seen, when it is known that the altar signifies the Lord as to the Divine Human; and the fire upon it, the Divine good of His Divine love; that the mouth and lips of the prophet signify the doctrine of good and truth; and that to touch signifies to communicate. The iniquity which was taken away signifies falsity, and sin evil; for iniquity is said of a life of falsity, or of a life contrary to truths; and sin, of a life of evil, or of a life contrary to good.

[9] In Isaiah:

"All the cattle of Arabia shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee; they shall come up to my well-pleasing altar; thus will I adorn the house of my grace" (60:7).

The subject here treated of is the Lord's advent, and these words are said of the Lord Himself. By all the cattle of Arabia which shall be gathered together, and by the rams of Nebaioth, which shall minister, are signified all spiritual goods, external and internal. By cattle are signified external goods; and by rams, internal goods; and by Arabia and Nebaioth, things spiritual. "They shall come up to my well-pleasing altar, thus will I adorn the house of my grace," signifies the Lord's Divine Human, in which those things will be; the altar signifies His Divine Human as to Divine good, and the house of His grace signifies the same as to Divine truth. That the Lord as to the Divine Human is here meant, is plain from the preceding parts of this chapter, where it is said that upon thee Jehovah shall arise, and His glory shall be seen upon thee, as also from what follows, by which is described the Divine Wisdom with which the Lord as to His Human will be filled.

[10] Because by the altar, in the highest sense, is signified the Lord's Divine Human, therefore by the altar also is signified heaven and the church; for the angelic heaven, considered in itself, is from the Divine which proceeds from the Lord's Divine Human, whence it is that the angelic heaven in the aggregate is as one man; therefore also that heaven is called the greatest man (Maximus Homo). (Concerning this see what is shown in the work concerning Heaven and Hell 59-86; similarly the church, n. 57, in the same work.) And because all worship is from the Lord, for it is the Divine in which the Lord Himself is, which is communicated to man from the Lord, hence by the altar is also signified, in general, the all of worship which proceeds from the good of love; and by the temple, the worship which proceeds from the truths of that good; for all worship is either from love or from faith, either from good or from truth; worship from the good of love is such as exists in the Lord's celestial kingdom, and worship from truths from that good, which truths are also called truths of faith, is such as exists in the Lord's spiritual kingdom (concerning which see also in the same work, n. 20-28).

[11] From these considerations it is now evident what is signified by altar in the following passages. In David:

"How amiable are thy dwelling-places, O Jehovah of hosts! My soul hath desired, yea, it is consumed towards, the courts of Jehovah; my heart and my flesh cry out towards the living God. Yea, the bird hath found a house, and the swallow a nest for herself, even thine altars, O Jehovah of hosts, my King and my God! Blessed are they that dwell in thy house" (Psalms 84:1-4).

By altars here are meant the heavens, for it is said, "How amiable are thy dwelling-places. My soul hath desired, yea, it is consumed towards, the courts of Jehovah"; and afterwards it is said, "even thine altars, O Jehovah of hosts." By dwellings are meant the higher heavens, and by courts the lower heavens where there is entrance; which are also called altars, from worship; and because all worship is from the good of love by truths, it is therefore said, "even thine altars, O Jehovah of hosts, my King and my God"; for the Lord is called Jehovah from Divine good, and King and God from Divine truth; and because the heavens are meant, it is also said, "Blessed are they that dwell in thy house"; the house of Jehovah God denoting heaven in the aggregate. The reason why it is also said, "Yea, the bird hath found a house, and the swallow her nest," is, that a bird signifies spiritual truth, and a swallow natural truth, by means of which there is worship; and because all truth by means of which there is worship is from the good of love, there is therefore said previously, "my heart and my flesh cry out towards the living God"; heart and flesh signifying the good of love, and to cry out signifying worship from the delight of good.

[12] Heaven and the church are also meant by altar in these passages in the Apocalypse:

"There was given me a reed like unto a rod; and the angel stood and said unto me, Rise and measure the temple of God, and the altar, and them that worship therein" (11:1).

And afterwards:

"I heard another angel out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments" (16:7).

In David:

"I wash mine hands in innocency; and compass thine altar, O Jehovah, that I may make the voice of confession to be heard " (Psalms 26:6, 7).

To wash the hands in innocency signifies to be purified from evils and falsities; to compass Thine altar, O Jehovah, signifies conjunction with the Lord by worship from the good of love, of which worship, because it is performed by means of truths from good, it is therefore added, "that I may make the voice of confession to be heard"; to make the voice of confession to be heard denoting worship from truths. The reason why to compass Thine altar, O Jehovah, signifies the Lord's conjunction by worship from the good of love, is, that Jehovah is predicated of the good of love, and to compass signifies to embrace in worship, consequently, to be conjoined.

[13] In Isaiah:

"In that day there shall be five cities in the land of Egypt, speaking with the lips of Canaan, and swearing to Jehovah of hosts; every one of them shall be called Ir Heres. In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a statue to Jehovah in the border thereof" (19:18, 19).

By Egypt is signified the natural man and its Scientific; in that day, signifies the Lord's coming and the state of those who shall then be in true scientifics from the Lord; the five cities in the land of Egypt speaking with the lips of Canaan, signify several truths of doctrine, which the church maintains as genuine; five denoting several, cities denoting truths of doctrine, and the lips of Canaan the genuine doctrinals of the church. Swearing to Jehovah of hosts signifies confession of the Lord. Jehovah of hosts is mentioned here, and in many other passages of the Word, in which the Lord is meant as to all good and truth; for Zebaoth, in the original tongue, signifies armies, and armies, in the spiritual sense, signify all the goods and truths of heaven and the church (see n. 3448, 7236, 7988, 8019). This, therefore, is Jehovah Zebaoth, or Jehovah of hosts. "Every one of them shall be called Ir Heres," signifies doctrine shining from spiritual truths in the Natural. For Ir is a city, and a city signifies doctrine, Heres is a flashing, as that of the sun. "In that day shall there be an altar to Jehovah in the midst of the land of Egypt," signifies that then there shall be worship of the Lord from the good of love by the true scientifics which are in the natural man. The "altar to Jehovah" signifies the worship of the Lord from the good of love; in the midst of the land of Egypt, signifies by the true scientifics which are in the natural man, true scientifics denoting also the knowledges from the sense of the letter of the Word; "and a statue at the border to Jehovah," signifies the worship of the Lord from the truths of faith; a statue signifying worship from the truths of faith, and the border of Egypt signifying the ultimate things; the ultimate things of the natural man are sensual things.

[14] In the same prophet:

"When he shall lay all the stones of the altar as stones of chalk dispersed; the groves and sun images shall not rise again" (27:9).

These things are said concerning Jacob and Israel, by whom the church is signified, here that which is to be destroyed; the destruction thereof as to the truths of worship is described by laying the stones of the altar as stones of chalk dispersed, the stones of the altar denoting the truths of worship, as stones of chalk dispersed, denoting as falsities not cohering; "the groves and sun images shall not rise again," signifies that there shall no longer be any worship from spiritual and natural truths, groves signifying worship from spiritual truths, and sun images worship from natural truths.

[15] In Lamentations:

"The Lord hath forsaken his altar; he hath abhorred his sanctuary; he hath shut up in the hands of the enemy the walls of her palaces" (2:7).

This is a lamentation over the vastation of all things of the church. That the church is vastated as to all goods, is signified by "The Lord hath forsaken his altar; "that it is vastated as to all truths, is signified by, "He hath abhorred his sanctuary," That sanctuary is said of the church as to truths, may be seen above (n. 204). That falsities and evils had entered into all things of the church, is signified by, "He hath shut up in the hands of the enemy the walls of her palaces”; the enemy signifying evil and falsity; to shut up in His hands, signifying that they had entered and taken possession; the walls of the palaces signifying all protecting truths; palaces denoting things of doctrine.

[16] In Isaiah:

"Whosoever keepeth the sabbath, and observeth my covenant; them will I bring upon the mountain of my holiness, and will make them joyful in the house of my prayer; their burnt-offerings and their sacrifices shall be well-pleasing upon my altar" (56:6, 7).

By the sabbath is signified the conjunction of the Lord with heaven and the church, thus with those who are therein; therefore by keeping the sabbath is signified to be in conjunction with the Lord; and by observing His covenant is signified conjunction by a life according to the Lord's precepts; a covenant denoting, conjunction, and a life according to the precepts conjoins, whence the precepts of the decalogue were called a covenant. "I will bring them upon the mountain of holiness," signifies that He would impart to them the good of love, the mountain of holiness signifying that heaven in which the good of love to the Lord prevails, consequently, also the good of love according to its quality there. "I will make them joyful in the house of my prayer," signifies that He would impart to them spiritual truths, the house of prayer, or the temple, signifying the heaven where spiritual truths are, and thus also spiritual truths according to their quality there. "Their burnt-offerings and sacrifices shall be well-pleasing upon my altar," signifies acceptable worship from the good of love by means of spiritual truths, burnt-offerings signifying worship from the good of love, and sacrifices worship from truths from that good; truths from good are those called spiritual truths; upon the altar, signifies, in heaven and the church.

[17] In David:

"Do good in thy good pleasure unto Zion; build thou the walls of Jerusalem. Then shalt thou be delighted with the sacrifices of justice, and in the burnt-offering; then shall they cause bullocks to ascend upon thine altar" (Psalms 51:18,19).

By Zion is meant the church that is in the good of love, and by Jerusalem the church that is in the truths of doctrine; hence by doing good in good pleasure unto Zion, and building the walls of Jerusalem, is signified to restore the church by leading it into the good of love and by instructing it in the truths of doctrine. Worship from the good of love in this case is signified by,

"Then shalt thou be delighted with the sacrifices of justice, and with burnt-offering"; justice being said of celestial good, and burnt-offering signifying love; and worship in such case, from the good of charity, is signified by, "then shall they cause bullocks to ascend upon thine altar," bullocks signifying natural-spiritual good, which good is the good of charity.

[18] Again:

"God Jehovah who enlighteneth us; bind the feast with cords, even unto the horns of the altar. Thou art my God" (Psalms 118:27, 28).

To enlighten signifies to enlighten in truths; by binding the feast with cords, even unto the horns of the altar, is signified to conjoin all things of worship, to bind with cords denoting to conjoin; the feast at the horns of the altar denoting all things of worship; horns denoting all things because [they are] ultimates; and feast and altar denoting worship. All things of worship are conjoined when externals [are conjoined] with internals, and when goods [are conjoined] with truths.

[19] In Luke:

"The blood of all the prophets shed from the foundation of the world, shall be required of this generation; from the blood of Abel unto the blood of Zacharias, slain between the altar and the temple" (11:50, 51).

By these words it is not meant that the blood of all the prophets from the foundation of the world, from the blood of Abel, shall be required of the Jewish nation, for blood is not required of any one but of him who sheds it; but by those words is meant, that by that nation all truth was falsified, and all good adulterated; for the blood of all the prophets, shed from the foundation of the world, signifies the falsification of all truth that was ever in the church, blood denoting falsification, prophets denoting truths of doctrine, and, "from the foundation of the world," denoting, that was ever in the church, the foundation of the world denoting the establishment of the church. "From the blood of Abel unto the blood of Zacharias, slain between the altar and the temple," signifies the adulteration of all good, and thence the extinction of the worship of the Lord; the blood of Abel unto Zacharias, denoting the adulteration of all good; to be slain between the altar and the temple, denoting the extinction of all good and truth in worship; for altar signifies worship from good, and temple worship from truth, as has been shown above; between both, denotes, where there is conjunction; and where there is not conjunction there is neither good nor truth. The altar was outside the tent of assembly, and outside the temple. That therefore what was done between both signified communication and conjunction, may be seen in the Arcana Coelestia 10001, 10025; and that Abel signifies the good of charity, n. 342, 374, 1179, 3325. That neither Abel nor Zacharias is here meant in the spiritual sense, is plain from the fact, that names in the Word signify things.

[20] In Matthew:

Jesus said, "If thou offer thy gift upon the altar, and there rememberest that thy brother hath aught against thee; leave the gift before the altar, and go, first be reconciled to thy brother, and then coming offer thy gift" (5:23, 24).

By offering a gift upon the altar, in the spiritual sense, is meant to worship God; and by worshipping God is meant worship both internal and external, namely, that which is of love and faith, and of the life thence; this is meant because worship in the Jewish Church principally consisted in offering sacrifices or gifts upon the altar; and the principal is taken for the whole. From these considerations it is evident what is meant, in the spiritual sense, by these words of the Lord, namely, that Divine worship primarily consists in charity towards the neighbour, and not in piety without it. To offer a gift upon the altar denotes worship from piety; and to be reconciled to a brother denotes worship from charity, and that the latter is truly worship, and that according to the quality of the latter, such is the former. (Concerning this subject, see the Doctrine of the New Jerusalem 123-129; and the work concerning Heaven and Hell 222, 224, 358-360, 529, 535; and above, n. 325.)

[21] That, "if thou offer thy gift upon the altar," signifies in the whole of worship, is evident from the Lord's words in Luke 17:4; [Matthew 18:22]; where it is said, that the brother or neighbour must be forgiven every time, seventy times seven there signifying continually. Because such things are signified by the altar, therefore, the altar was made either of wood, or of earth, or of whole stones, upon which iron had not been moved; it was also encompassed with brass. The reason of the altar being made of wood, was, because wood signified good; and similarly of earth, for earth signifies the same; the reason of its being of whole stones, was, because those stones signified truths formed from good, or good in form, and it was forbidden to prepare those stones by hammer, axe, or iron, lest anything of one's own intelligence should enter into the formation thereof; its being encompassed with brass signified that it represented good everywhere, for brass signifies good in externals.

[22] That the altar was made of wood is plain in Moses:

"Thou shalt make an altar of shittim-woods, five cubits long and broad; it shall be four-square. And thou shalt make the horns to it. And thou shalt make for it a grate of network of brass, the floor of it shall be hollow" (Exodus 27:1-8).

And in Ezekiel:

"The altar was of wood three cubits high, and the length thereof two cubits; to which were corners, the length thereof, and the walls thereof, were of wood; then he said unto me, This is the table that is before Jehovah" (41:22).

The altar being made of wood, and overlaid with brass, was also for the sake of use, that it might be carried about, and removed from place to place in the wilderness, where the sons of Israel then were; likewise because wood signifies good, and shittim-wood, the good of justice, or of the Lord's merit. (That wood signifies good may be seen, n. 643, 3720, 8354; and that shittim-wood signifies the good of justice or merit, which is the Lord's alone, n. 9472, 9486, 9528, 9715, 10178.) That the altar was also built of earth, and if of stones of whole stones, not hewn by any instrument of iron, appears also in Moses:

"An altar [of earth] thou shalt make unto me, that thou mayest sacrifice thereon thy burnt-offerings, and peace-offerings. If thou makest to me an altar of stones, thou shalt not build it of hewn stones; for if thou lift up a tool upon it, thou wilt profane it" (Exodus 20:24, 25; and elsewhere).

And in another place it is said:

If an altar of stones be built, no iron shall be used upon the stones (Deuteronomy 27:5, 6).

[23] Hitherto it has been shown what is signified by an altar in the genuine sense; whence it is evident what is signified by an altar in the opposite sense, namely, idolatrous worship or infernal worship, which has place only with those who indeed profess religion, but still love and thus worship themselves and the world above all things; and, when this is the case, they love evil and falsity; therefore by the altar, when said of such, is signified worship from evil; and by their statutes, worship from falsity, consequently, also hell. That this is signified by the altar, in the opposite sense, is plain from the following passages.

In Isaiah:

"At that day shall a man have respect to his Maker, and his eyes shall look to the Holy One of Israel. And he shall not have respect to altars, the work of his hands, and they shall [not] look to that which their fingers have made, either to the groves or the sun images" (17:7. 8).

These words treat of the establishment of a new church by the Lord; that they shall then be led into the goods of life, and be informed in the truths of doctrine, is meant by a man at that day having respect to his Maker, and his eyes looking to the Holy One of Israel. The Lord is called Maker, from His leading into goods of life, for these make a man; and the Holy One of Israel, from His teaching the truths of doctrine; therefore it is also said, a man shall have respect, and his eyes shall look, a man being called man [homo] from the good of life, and eyes being said of the understanding of truth, thus of the truths of doctrine. That worship, then, is not from the love of self from which evils of life are, nor from man's own intelligence, from which are falsities of doctrine, is signified by his not having respect to altars, the work of his hands, and not looking to what his fingers have made. By the altars, the work of his hands, is meant worship from the love of self, from which are evils of life; and by what his fingers have made, is meant worship from man's own intelligence, from which are falsities of doctrine. By the groves and sun images, is signified a religious persuasion from falsities, and the evils thence; by groves, a religious persuasion from falsities; and by sun images, from the evils of falsity.

[24] In Jeremiah:

"The sin of Judah is written with a pen of iron, with the point of a diamond; it is written upon the table of their heart, and upon the horns of your altars; as I remember their sons, their altars, and their groves, with the green tree upon the high hills" (17:1, 2).

By these words is described the idolatrous worship of the Jewish nation, which was so deeply rooted that it could not be removed. That it was so deeply rooted that it could not be removed, is signified by the sin of Judah being written with a pen of iron, with the point of a diamond, graven upon the table of their heart, and upon the horns of their altars; deeply rooted falsity is meant by its being written with a pen of iron, and with the point of a diamond, and deeply rooted evil is meant by its being graven upon the table of the heart, and upon the horns of their altars. It is said upon the horns of the altars, because idolatrous worship is meant. By the sons whom He remembers, are signified the falsities of evil; by the altars, that worship from evil; by the groves with the green tree, that worship from falsity; upon the high hills, are signified the adulteration of good, and the falsification of truth. For at that time, when all things of worship were representatives of celestial and spiritual things, they had worship in groves, and upon hills; because trees, of which groves consist, signify knowledges (cognitions) and perceptions of truth and good, and this according to the species of the trees; and because hills signified the goods of charity, in which are the spiritual angels, who dwell upon hills in the spiritual world, hence it was that in ancient times worship was performed upon hills; but this was forbidden to the Jewish and Israelitish nation, lest they should profane the holy things represented; for that nation was only in externals as to worship, their internal being merely idolatrous. (That trees signify knowledges and perceptions of truth and good, according to their species, may be seen, n.2163, 2682, 2722, 2972, 7692; that hence the ancients worshipped in groves under trees, according to their significations, n. 2722, 4552; that this was forbidden to the Jewish and Israelitish nations, and the reason thereof, n. 2722; that hills signify the goods of charity, and the reason thereof, n. 6435, 10438.)

[25] In Hosea:

"Israel is an empty vine, he bringeth forth fruit like unto himself; when his fruit is great he multiplieth altars; when his land is well they make goodly statues. Their heart is flattered, already are they desolated; he shall overturn their altars, he shall spoil their statues" (10:1, 2).

Israel here signifies the church, which is called an empty vine, when there is no longer any truth in it; the worship thereof from evils is meant by the altars which he multiplies; and worship from falsities is meant by the goodly statues which he makes. That they do this in proportion as they abound, is signified by, when great is his fruit, and when his land is well. That worship from evils and falsities shall be destroyed, is signified by, "He shall overturn their altars, and shall spoil their statues." That statues signified worship from truths, and, in an opposite sense, worship from falsities, thus idolatrous [worship] may be seen, n. 3727, 4580, 10643.

[26] In Ezekiel:

"Thus said the Lord Jehovih to the mountains and to the hills; to the channels and to the valleys, I, bringing the sword upon you, will also destroy your high places; and your altars shall be destroyed; your sun images shall be broken; yea, I will make your slain to fall before your idols" (6:3, 4, 6, 13).

By the Lord Jehovih said to the mountains, hills, channels, and valleys, is not signified to all who dwell there, but to all idolaters, namely, those who instituted worship upon mountains and hills, and at channels and in valleys, which they did on account of the representations and thence the significations thereof. To bring upon them the sword, and to destroy the high places, and to destroy the altars, and to break the sun images, signifies to destroy all things of idolatrous worship by means of falsities and evils, for idolatrous worship destroys itself by those things; for the sword signifies falsities destroying; high places, idolatrous worship in general; altars, the same from evil loves, and the sun images, the same from falsities of doctrine. To make the slain fall before their idols, signifies the damnation of those who perish by falsities; the slain signify those who perish by falsities; idols signify the falsities of worship in general; and to fall signifies to be damned.

[27] In Hosea:

"Ephraim hath multiplied altars to sin, they were for him altars to sin" (8:11).

By Ephraim is signified the Intellectual of the church, here the Intellectual perverted; to multiply altars to sin, signifies to pervert worship by falsities; and to make altars to sin, signifies to pervert worship by evils; for in the Word, to multiply is said of truths, and, in the opposite sense, of falsities; and to make is predicated of good, and, in the opposite sense, of evil; hence it is that both are mentioned, and yet it is not a vain repetition.

[28] In the same:

"Samaria is slain, her king, is as the foam upon the faces of the waters; and the high places of Aven, the sin of Israel, shall be destroyed; the bramble and the thorn come up on their altars" (10:8).

By Samaria was signified the spiritual church, or the church in which charity and faith make one; but after it became perverted, then by Samaria was signified the church in which charity is separated from faith, and the latter even pronounced to be the essential; therefore by it then was also signified where there is no longer any truth, because there is no good, but evil of life in place of good, and falsity of doctrine in place of truth. This is what is here signified by Samaria being cut off; the falsity of its doctrine is signified by her king being as the foam upon the faces of the waters, king signifying truth, and, in the opposite sense, as here, falsity. The foam upon the faces of the waters, signifies what is empty and separated from truths, waters denoting truths. By the high places of Aven shall be destroyed, is signified the destruction of the principles of falsity, and the reasonings thence, of those who are in that worship, which, viewed in itself, is interiorly idolatrous; for those who are in evil of life and falsities of doctrine, worship themselves and the world. By the bramble and the thorn shall come up on their altars, are signified truth falsified, and the evil thence in all their worship, altars denoting all worship.

[29] In Amos:

"In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the ground" (3:14).

By visiting the transgressions of Israel upon him, is signified their last state, in the spiritual sense, their state after death, when they are to be judged; it is said to visit, instead of to judge, because visitation always precedes judgment; by the altars of Bethel is signified worship from evil; by the horns of the altar is signified worship from falsities; thus by these are signified all things of worship, and that these should be destroyed, is signified by the horns shall be cut off and fall to the ground. Visitation is said to be made upon the altars of Bethel, because Jeroboam separated the Israelites from the Jews, and erected two altars, one in Bethel and another in Dan; and because by Bethel and Dan are signified the last things in the church; and the last things in the man of the church are called natural-sensual things, or natural-worldly and corporeal. These, therefore, are signified by Bethel and Dan; by Bethel, the ultimate of good, and by Dan the ultimate of truth; hence by those two altars is signified worship in ultimates or in the extremes, as is the quality of the worship with those who separate charity from faith, and acknowledge this alone as the means of salvation. Hence such persons think of religion in the Natural-Sensual; therefore they neither understand nor desire to understand the things that they profess to believe, asserting that the understanding must be under obedience to faith. And those who are such were represented by the Israelites separated from the Jews, or by Samaria separated from Jerusalem. Their worship also was represented by the altars in Bethel and Dan; which worship, so far as it is separated from charity, is no worship, for therein the mouth speaks without the understanding and the will, or without the mind; without the understanding, because they say that [their creed] ought to be believed, although they do not understand; and without the will, because they remove deeds or goods of charity.

[30] That such worship is no worship, is signified by these words in the first book of Kings:

"When Jeroboam stood by the altar in Bethel, the man of God cried to him, that the altar should be rent, and the ashes poured out; which also came to pass" (13:1-5).

By the altar being rent and the ashes poured out, is signified that there was altogether no worship. That faith separated from charity is thence signified by Samaria, is, because the Jewish kingdom signified the celestial church, or the church which is in the good of love, and the Israelitish kingdom signified the spiritual church, which is in truths from that good. This was signified by the Jewish and Israelitish kingdom, when they were under one king, or when they were conjoined; but when they were separated, then, by the Israelitish kingdom was signified truth separated from good, or, what is the same, faith separated from charity. Moreover, worship is signified by the altar, because [it was signified] by the burnt-offerings and sacrifices that were offered upon it, in many other passages that are not adduced on account of their abundance; and because idolatrous worship was signified by the altars of the Gentiles, therefore it was commanded that they should be everywhere destroyed (see Deuteronomy 7:5; 12:3; Judges 2:2; and elsewhere).

[31] Hence it is evident that altars were in use among all the posterity of Eber, thus among all those who were called Hebrews, who, for the most part, were in the land of Canaan, and near round about it; likewise also in Syria, whence Abram [came]. That altars were in the land of Canaan, and near round about it, is plain from the altars here mentioned and destroyed, that they were in Syria is plain from the altars built by Balaam, who was from Syria (Num. 23:1); and from the altar in Damascus (2 Kings 16:10-15); and from the fact that the Egyptians abominated the Hebrews because of their sacrifices (Exodus 8:22); even so that they would not eat bread with them (Genesis 43:32). The reason was, that the Ancient Church, which was a representative church, and extended through a great part of the Asiatic world, was ignorant of sacrifices, and when they were instituted by Eber, looked upon them as to be abhorred, because they were desirous of appeasing God by the slaughter of different animals, and thus by blood. Among those who were of the Ancient Church, were also the Egyptians; but because they used representatives for magical purposes, that church was extinguished among them. The reason why they would not eat bread with them, [that is, with the Hebrews,] was, that at that time by dinners and by suppers was represented, and thence signified, spiritual association, which is association and conjunction by those things that pertain to the church; and by bread in general was signified all spiritual food, and thence by dining and supping all conjunction.

[32] That the Ancient Church was extended through a great part of the Asiatic world, namely, through Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Lybia, Egypt, Philistia, even to Tyre and Zidon, through the land of Canaan, on this side and beyond Jordan, may be seen, n. 1238, 2385; that it was a representative church, n. 519, 521, 2896. Concerning the church instituted by Eber, which was called the Hebrew Church, see n. 1238, 1241, 1343, 4516, 4517. That sacrifices were first begun by Eber, and afterwards in use with his posterity, n. 1128, 1343, 2180, 10042. That sacrifices were not commanded, but only permitted, shown from the Word; the reason why they are said to be commanded, n. 922, 2180, 2818; and because the Word was written in that nation, and the historical Word concerning that nation, altars and sacrifices required of necessity to be mentioned, and that Divine worship was signified by them, n. 10453, 10461, 10603, 10604.

3325. 'Sell me - as if today - your birthright' means that in the short term the doctrine of truth was apparently prior. This is clear from the meaning of 'selling' as claiming for oneself; from the meaning of 'as if today' as in the short term (for in the internal sense of the Word 'today' means that which is perpetual and eternal, 2838. But to avoid its meaning perpetual and eternal the expression 'as if today' is used, the expression as if indicating that it was so apparently); and from the meaning of 'birthright' as the fact that it - that is to say, the doctrine of truth, which Jacob represents, 3305 - is prior.

[2] By the expressions prior and priority of place, describing the birthright, are meant not only first in time but also first in degree; that is to say, it is a question of which one is to have dominion, good or truth? For until it has been joined to good truth is always prior; or what amounts to the same, until they have been regenerated, people governed by truth believe that truth is prior to and higher than good. That is how it appears at that time; but once truth with them has been joined to good, that is, once they have been regenerated, they see and perceive that truth is posterior and lower than good, and with them good has dominion over truth. This is what is meant by that which Isaac his father told Esau,

Behold, of the fatness of the earth will be your dwelling, and of the dew of heaven from above. And by your sword you will live, and you will serve your brother; and it will be, when you have dominion, that you will break his yoke from above your neck Genesis 27:39-40.

[3] But because within the Church those who are not being regenerated outnumber those who are, and those who are not base their judgements on what is the appearance, it has therefore been disputed, even from ancient times, whether priority of place belongs to truth or to good. With those who have not been regenerated and also with those who are not completely regenerate the opinion prevails that truth is prior, for they have not yet acquired a perception of good; and as long as anybody is without a perception of good he is in the dark or ignorant regarding these matters. But because those who have been regenerated are governed by good itself, they are able to discern from resulting intelligence and wisdom what good is, and that good comes from the Lord and flows in by way of the internal man into the external, doing so constantly without the person being aware of it. They are able to perceive that it joins itself to the truths of doctrine that are in the memory, and that as a consequence good in itself is prior even though it has not appeared so beforehand. This then is why the dispute arose about which one was prior and higher than the other, a dispute which was represented by Esau and Jacob, as well as by Perez and Zerah, Judah's sons by Tamar, Genesis 38:28-30, and also after that by Joseph's sons, Ephraim and Manasseh, Genesis 48:13-14, 17-20. The dispute arises because the spiritual Church is such that it has to be led to good by means of truth, and while being led to good it does not have the perception of good except insofar as this, quantitatively and qualitatively, lies concealed within the affection for truth. At that time it is indistinguishable from the delight of self-love and of love of the world which exists at the same time within that affection and is believed to be good.

[4] Good however is the firstborn, that is, good flowing from love to the Lord and from love towards the neighbour, for no other good is good except that which flows from these. This becomes clear from the fact that life is present within good but not within truth except the life received from good, and from the fact that good flows into truths and gives them life, as may be seen clearly from what has been stated and shown already in 3324 about good and truth. For this reason all in whom love to the Lord and charity towards the neighbour are present are called 'the firstborn'. They were also represented in the Jewish Church by firstborn creatures - that is, when these are understood in the relative sense; for the Lord is the Firstborn, and those people are likenesses and images of Him.

[5] The Lord as regards His Divine Human is the Firstborn. This is clear in David,

He will cry to Me, You are My Father, My God, and the Rock of My Salvation; I will also make Him the Firstborn, supreme over the kings of the earth. My mercy I will keep for Him for ever, and My covenant will stand firm for Him, and I will establish His seed for ever, and His throne as the days of the heavens. Psalms 89:26-29.

This refers to the Lord. And in John,

From Jesus Christ the faithful witness, the Firstborn from mortal men, and Prince of the kings of the earth. Revelation 1:5.

And to fulfil those things that had been written regarding Him and that represented Him He was also the Firstborn Son, Luke 2:7, 22-23.

[6] The Lord also calls 'the firstborn' those in whom love to Him and charity towards the neighbour are present because they are likenesses and images of Him This is clear in John,

The hundred and forty-four thousand purchased from the earth - these are the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes; these have been purchased from men as firstfruits (the firstborn) to God and the Lamb, and in their mouth no lie was found, for they are spotless before God's throne. Revelation 14:3-5.

'A hundred and forty-four', or twelve times twelve, stands for those who have the faith that is grounded in charity, 3272, 'thousands' for countless numbers or for them all, 2575, 'virgins' for the good that flows from love to the Lord and from charity towards the neighbour, 2362, 3081, and so for those with whom innocence is present, which is also the meaning of 'following the Lamb' since the Lord by virtue of His innocence is called 'the Lamb'. This is why they are called the firstfruits or the firstborn.

[7] From these quotations it is evident that the Lord as regards the Divine Human was represented in the Jewish Church by firstborn beings, as also are those with whom love to Him is present, for they abide in the Lord. But the firstborn beings mentioned in the Word have a dual representation. They represent the Lord as regards Divine celestial love and as regards Divine spiritual love. The Lord's Divine celestial love is specific to the celestial Church, or to those belonging to that Church, who are called celestial on account of their love to the Lord. The Lord's Divine spiritual love is specific to the spiritual Church, or to those belonging to that Church, who are referred to as spiritual on account of their love to the neighbour. The Lord's Divine love goes out to all, but because people receive it variously - the celestial person in one way, the spiritual in another - it is said to be specific.

[8] Concerning the firstborn beings which represented the Lord as regards Divine celestial love, and also the people who belonged specifically to the celestial Church, the following is said in Moses,

The firstborn of your sons you shall give to Me. You shall do the same with your oxen and your flock. Seven days it shall be with its mother; on the eighth you shall give it to Me. And you shall be men who are sanctified to Me. Exodus 22:29-31.

The reason why it was to stay seven days with its mother was that the seventh day meant the celestial man, 84-87, and that seven consequently means that which is holy, 395, 433, 716, 881. The reason why on the eighth day they were to be given to Jehovah was that the eighth day meant the continuation from a new beginning, that is to say, the continuation of love, 2044. In the same author,

The firstborn among beasts, which is given as the firstborn to Jehovah, no man shall consecrate it; whether an ox or of the herd, it is Jehovah's. Leviticus 27:26, 27.

In the same author,

The firstfruits of all that is in the land, which they bring to Jehovah, shall be yours (Aaron's); every clean person in your house shall eat them. All that opens the womb among all flesh which they offer to Jehovah, man and beast, shall be yours. Nevertheless you shall redeem the firstborn of man, and the firstborn of unclean beasts you shall redeem. The firstborn of an ox, or the firstborn of a sheep, or the firstborn of a goat you shall not redeem; they are holy. Their blood you shall sprinkle over the altar and burn their fat as a fire-offering for an odour of rest to Jehovah. Numbers 18:13, 15-18.

In the same author,

Every firstborn male that is born among your herds and among your flocks you shall sanctify to Jehovah your God; you shall do no work by means of the firstborn of your oxen, and you shall not shear the firstborn of your flock. And if there is a blemish in it, lameness or blindness, any ill blemish whatever, you shall not sacrifice it to Jehovah your God. Deuteronomy 15:19-22.

[9] Because 'the firstborn [among beasts]' represented the Lord and those who are the Lord's by virtue of love to Him, the tribe of Levi was therefore taken instead of all the firstborn, the reason for this being that Levi represented the Lord as regards His love. Also, Levi means love, for Levi is a name that means to cling to and to be joined together - and 'to cling to' and 'to be joined together' in the internal sense is love. This will in the Lord's Divine mercy be dealt with later on, at Genesis 29:34. Regarding the Levites the following is said in Moses,

Jehovah spoke to Moses. saying, Behold, I Myself will take the Levites from the midst of the children of Israel, instead of every firstborn, that which opens the womb, from the children of Israel; and the Levites will be Mine. For every firstborn is Mine; on the day I struck every firstborn in the land of Egypt I sanctified every firstborn for Myself in Israel; from man even to beast they shall be Mine. Numbers 3:11-13.

In the same author,

Jehovah said to Moses, Number every firstborn male from the children of Israel, a month old and over, and take the number of their names. And take the Levites for Me - I am Jehovah - instead of every firstborn among the children of Israel, and the beast of the Levites instead of every firstborn among the beasts of the children of Israel. Numbers 3:40-41, and following verses.

Also Numbers 8:14, 16-18. And the Levites were given to Aaron, Numbers 8:19, because Aaron represented the Lord as regards the priesthood, that is, as regards Divine love; for the priesthood represented the Lord's Divine love, see 1728, 2015 (end).

[10] Concerning the firstborn creatures however which represented the Lord as regards Divine spiritual love, and also the people who belonged specifically to the spiritual Church, the following is said in Jeremiah,

With weeping they will come, and with supplications I will lead them, I will bring them to springs of water in a straight path on which they will not stumble; and I will be a Father to Israel, and Ephraim will be My firstborn. Jeremiah 31:9.

This refers to a new spiritual Church. 'Israel' stands for spiritual good, 'Ephraim' for spiritual truth, who is called 'the firstborn' because the subject is a Church that is to be established in which the understanding - which is the holder of truth - is apparently the firstborn. Indeed Ephraim took Reuben's place and became the firstborn, Genesis 48:5, 20; 1 Chronicles 5:1. He did so because Joseph, whose sons were Ephraim and Manasseh, represented the Lord as regards Divine spiritual love. But fundamentally Israel, that is, spiritual good, is the firstborn. This is clear in Moses,

Jehovah said to Moses, You shall say to Pharaoh, Thus said Jehovah, My firstborn son is Israel, and I say to you, Send My son so that he may serve Me, and you have refused to send him; behold, I kill your son, the firstborn. Exodus 4:22-23.

Here 'Israel' in the highest sense is the Lord as regards Divine spiritual love, and in the relative sense those in whom spiritual love, that is, charity towards the neighbour, is present.

[11] In the case of the spiritual Church, in the beginning or when it is about to be established, it is the doctrine of truth that is the firstborn with the external Church and the truth taught by doctrine the firstborn with the internal Church - or what amounts to the same, the doctrine of faith is the firstborn with the external Church and faith itself with the internal Church. But once it has been set up, or is a reality among its members, it is the good flowing from charity that is the firstborn with the external Church and charity itself with the internal Church. When however the Church does not allow itself to be established, as happens when it is no longer possible for the member of the Church to be regenerated, it gradually retreats from charity and turns aside to faith. Furthermore it no longer concerns itself with life but with doctrine; and when that happens it casts itself into shadows and sinks into falsities and evils. In so doing it ceases to be a Church and brings about its own annihilation. This was represented by Cain, in that he slew Abel his brother - Cain meaning faith separated from charity, and Abel the charity which he annihilated, see 340, 342, 357, 362, and following paragraphs. Later on it was represented by Ham - and Canaan his son - in that he mocked Noah his father, 1062, 1063, 1076, 1140, 1141, 1162, 1179. After that it was represented by Reuben, Jacob's firstborn, in that he defiled his father's bed, Genesis 35:22, and at length by Pharaoh and the Egyptians, in that these afflicted the children of Israel. It is clear from the Word that all these were accursed, as the following shows:

Cain

Jehovah said, What have you done? The voice of your brother's blood is crying out to Me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. Genesis 4:10-11.

Ham and Canaan

Ham, the father of Canaan, saw his father's nakedness and pointed it out to his two brothers. And Noah awoke from his wine. He said, Cursed be Canaan, a slave of slaves will he be to his brothers. Genesis 9:22, 24-25.

Reuben

Reuben, my firstborn, you are my strength, and the beginning of my power, excelling in eminence, and excelling in might. Unstable as water, may you not excel, for you went up to your father's bed; then you defiled it. He went up to my couch. Genesis 49:3-4.

This was why he was deprived of the birthright, 1 Chronicles 5:1. The same was represented by Pharaoh and the Egyptians, and therefore their firstborn sons and firstborn creatures were slain. This is clear from their representation as facts, 1164, 1165, 1186, for whenever anyone enters into the arcana of faith along the path of factual knowledge, he no longer believes anything, apart from that which he is able to grasp through sensory evidence and factual knowledge. In that case things which belong to the doctrine of faith, and above all those which are matters of charity, he perverts and annihilates.

[12] These are the considerations which are represented in the internal sense by the slaying of the firstborn sons and firstborn creatures of Egypt, referred to in Moses as follows,

I will pass through the land of Egypt during that night, and will strike all the firstborn in the land of Egypt, from man even to beast; and on all the gods of Egypt I will execute judgement; I am Jehovah. And the blood will be a sign on your houses where you are; and when I see the blood I will pass by over you, and the plague will not be on you for a destroyer when I strike the land of Egypt. Exodus 12:12-13.

'The firstborn of Egypt' is doctrinal teaching regarding faith and regarding charity, which is perverted, as has been stated, by means of facts. 'The gods of Egypt' on whom judgement would be executed are falsities. No plague would be brought by the destroyer where there was blood on houses means in the highest sense the place where the Lord as regards Divine spiritual love resides, and in the relative sense where spiritual love, that is, charity towards the neighbour, resides, see 1001.

[13] Further reference to Pharaoh and the Egyptians is made in the same book as follows,

Moses said, Thus said Jehovah, As at midnight I will go out into the midst of Egypt, and all the firstborn in the land of Egypt will die, and Pharaoh's firstborn who was to sit on his throne, even to the firstborn of the servant-girl who is behind the mill, and all the firstborn of the beasts. But on all the children of Israel not a dog will move its tongue, from man even to beast. Exodus 11:4-7.

And after that,

It happened at midnight, that Jehovah struck all the firstborn in the land of Egypt, from Pharaoh's firstborn who was to sit on his throne even to the firstborn of the prisoner who was in the dungeon, ¹ and all the firstborn of the beasts. Exodus 12:29.

The reason why it took place at midnight was that 'night' means the final state of the Church when there is no faith any longer because there is no charity any longer, 221, 709, 1712, 2353. In David,

He struck all the firstborn in Egypt, the beginning of powers in the tents of Ham. Psalms 78:51.

In the same author,

Then Israel came to Egypt, and Jacob became a sojourner in the land of Ham. God struck all the firstborn in their land, the beginning of all their powers. Psalms 105:23, 36.

'The tents of Ham' is the name given to the worship of the Egyptians, which is based on false assumptions that result from truth separated from good, or what amounts to the same, from faith separated from charity - 'tents' meaning worship, see 414, 1102, 1566, 2145, 2152, 3312, and 'Ham' faith separated from charity, 1062, 1063, 1076, 1140, 1141, 1162, 1179.

[14] This confirms yet again that 'the slaying of the firstborn of Egypt' had no other meaning. Now because all the firstborn of Egypt had been slain, and yet so that the firstborn might represent the Lord as regards Divine spiritual love and at the same time represent those who are governed by that love, [the Israelites] were commanded to sanctify all the firstborn the instant they were leaving. These matters are stated in Moses as follows,

Jehovah spoke to Moses, saying, Sanctify to Me all the firstborn, whatever opens the womb among the children of Israel; with man and with beast let them be Mine. You shall make over to Jehovah all that opens the womb, and every firstling of a beast, that are yours; the males shall be Jehovah's. And every firstling of an ass you shall redeem in the herd. If you do not redeem it, you shall break its neck. And all the firstborn of man among your sons you shall redeem. And it shall be - when your son asks you in time to come, saying, What is this? - that you shall say to him, By a strong hand Jehovah led us out of Egypt, from the home of slaves. And so it was, that Pharaoh hardened himself against sending us away, and Jehovah slew all the firstborn in the land of Egypt, from the firstborn of man even to the firstborn of the beasts. Therefore I sacrifice to Jehovah all that open the womb, the males, and all the firstborn of my sons I redeem. Exodus 13:1-2, 12-15; 34:19-20; Numbers 33:3-4.

From all these quotations one may now see what is meant in the spiritual sense by the birthright.

Notas de rodapé: