AC 8387. He who wishes to be saved must confess his sins and do repentance.

AC 8388. To confess sins is to become thoroughly acquainted with evils, to see them in one‘s self, to acknowledge them, to regard one’s self as guilty, and to condemn one‘s self on account of them. When this is done before God, it is to confess sins.

AC 8389. To do repentance is after one has thus confessed his sins and from a humble heart has made supplication for their forgiveness, to desist from them and to lead a new life according to the commands of faith.

AC 8390. He who merely acknowledges that he is a sinner like all others, and who regards himself as guilty of all evils, and does not examine himself--that is, see his sins--does indeed make confession, but not the confession of repentance, for he lives afterward as he had done before.

AC 8391. He who leads a life of faith does repentance daily; for he reflects upon the evils that are in him, acknowledges them, guards himself against them, and supplicates the Lord for aid.  For from himself man is continually falling, but is continually being raised up by the Lord. He falls from himself when he thinks what is evil with desire; and he is raised up by the Lord when he resists evil, and consequently does not do it. Such is the state with all who are in good; but they who are in evil are continually falling, and also are continually being uplifted by the Lord; but this to prevent them from falling into the most grievous hell of all, whither from themselves they incline with all their might: thus in truth uplifting them into a milder hell.

AC 8392. The repentance that is done in a state of freedom avails; but that which is done in a state of compulsion avails not. A state of compulsion is a state of sickness, a state of dejection of mind from misfortune, a state of imminent death; in a word, every state of fear which takes away the use of sound reason.  When an evil man who in a state of compulsion promises repentance and also does what is good, comes into a state of freedom, he returns into his former life of evil. The case is otherwise with a good man, such states being to him states of temptation in which he conquers.

AC 8393. Repentance of the mouth and not of the life is not repentance. Sins are not forgiven through repentance of the mouth, but through repentance of the life. Sins are continually being forgiven man by the Lord, for He is mercy itself; but sins adhere to the man, however much he may suppose that they have been forgiven, nor are they removed from him except through a life according to the commands of faith. So far as he lives according to these commands, so far his sins are removed; and so far as they are removed, so far they have been forgiven.  For by the Lord man is withheld from evil, and is held in good; and he is so far able to be withheld from evil in the other life, as in the life of the body he has resisted evil; and he is so far able to be held in good then, as in the life of the body he has done what is good from affection. This shows what the forgiveness of sins is, and whence it is.  He who believes that sins are forgiven in any other way, is much mistaken.

AC 8394. After a man has examined himself, and has acknowledged his sins, and has done repentance, he must remain constant in good up to the end of life.  If however he afterward falls back into his former life of evil, and embraces it, be commits profanation, for he then conjoins evil with good, and consequently his latter state becomes worse than his former one, according to the Lord’s words:--

When the unclean spirit goeth out of a man he walketh through dry places, seeking rest, but findeth none; then he saith, I will return into my house whence I came out; and when he is come, and findeth it empty, and swept, and garnished for him, then goeth he, and joineth to himself seven other spirits worse than himself, and having entered in they dwell there; and the last things of the man become worse than the first (Matt. 12:43-45).

1. And they journeyed from Elim, and all the assemblage of the sons of Israel came unto the wilderness of Sin, which is between Elim and Sinai, in the fifteenth day of the second month of their going out of the land of Egypt.

2. And all the assemblage of the sons of Israel murmured against Moses and against Aaron in the wilderness.

3. And the sons of Israel said unto them, Oh that we had died by the hand of Jehovah in the land of Egypt, when we sat by the flesh-pot, when we did eat bread to satiety! for ye have brought us forth unto this wilderness, to kill this whole congregation with hunger.

4. And Jehovah said unto Moses, Behold I am making it rain bread for you from heaven, and the people shall go out, and they shall gather the word of a day in its day, in order that I may try them, whether they will walk in My law, or not.

5. And it shall be in the sixth day, that they shall prepare that which they have brought, and there shall be double over what they shall gather day by day.

6. And Moses and Aaron said unto all the sons of Israel, In the evening, then ye shall know that Jehovah hath brought you out from the land of Egypt.

7. And in the morning, then ye shall see the glory of Jehovah, in that He heareth your murmurings against Jehovah; and what are we, that ye murmur against us?

8. And Moses said, In that Jehovah shall give you in the evening flesh to eat, and in the morning bread to satiety; in that Jehovah heareth your murmurings with which ye murmur against Him: what are we? your murmurings are not against us, but against Jehovah.

9. And Moses said unto Aaron, Say unto all the assemblage of the sons of Israel, Come ye near before Jehovah, for He hath heard your murmurings.

10. And it was, as Aaron spake unto the whole assemblage of the sons of Israel, that they looked back unto the wilderness, and behold the glory of Jehovah was seen in the cloud.

11. And Jehovah spake unto Moses, saying,

12. I have heard the murmurings of the sons of Israel; speak unto them, saying, Between the evenings ye shall eat flesh, and in the morning ye shall be sated with bread; and ye shall know that I am Jehovah your God.

13. And it was in the evening that the quail came up, and covered the camp; and in the morning there was a deposit of dew round about the camp.

14. And the deposit of dew went up, and behold upon the faces of the wilderness a small round thing, small as the hoar frost upon the earth.

15. And the sons of Israel saw, and they said a man to his brother, What is this (Man hoc)? for they knew not what it was.  And Moses said unto them, This is the bread which Jehovah hath given you to eat.

16. This is the word that Jehovah hath commanded, Gather ye of it everyone according to the mouth of his eating, an omer a head, according to the number of your souls, take ye everyone for him who is in his tent.

17. And the sons of Israel did so, and they gathered, collecting for the numerous and the few.

18. And they measured it with the omer, and it made nothing over for the numerous; and for the few there was no lack; they gathered everyone according to his eating.

19. And Moses said unto them, Let no one make a residue of it till the morning.

20. And they heard not unto Moses; and men made a residue of it until the morning, and it bred worms and stank, and Moses was angry with them.

21. And they gathered it morning by morning, everyone according to the mouth of his eating; and the sun grew hot, and it melted.

22. And it was that on the sixth day they gathered bread double, two omers for each one; and all the princes of the assemblage came and told Moses.

23. And he said unto them, This is what Jehovah spake, A rest, a sabbath holy to Jehovah, is the morrow; what ye will bake, bake ye; and what ye will boil, boil ye; and all that is left over, this lay ye by for you to keep until the morning.

24. And they laid it by till the morning, as Moses commanded, and it did not stink, and the worm was not in it.

25. And Moses said, Eat ye this today, because today is a sabbath to Jehovah, today ye shall not find it in the field.

26. Six days ye shall gather it, and on the seventh day is the sabbath, it shall not be in it.

27. And it was on the seventh day there went out some of the people for to gather, and they found none.

28. And Jehovah said unto Moses, How long do ye refuse to keep My commandments and My laws?

29. See ye, because Jehovah hath given you the sabbath, therefore He giveth you on the sixth day the bread of two days; rest ye everyone in his place, let no one go forth from his place on the seventh day.

30. And the people rested on the seventh day.

31. And the house of Israel called the name of it Manna; and it was like coriander seed, white; and the taste of it was like that of a cake in honey.

32. And Moses said, This is the word which Jehovah hath commanded, Fill an omer with it to be kept for your generations, to the end that they may see the bread wherewith I fed you in the wilderness, when I brought you forth from the land of Egypt.

33. And Moses said unto Aaron, Take an urn, and put the omerful of manna therein, and lay it up before Jehovah, to be kept for your generations.

34. As Jehovah commanded Moses, and Aaron laid it up before the Testimony to be kept.

35. And the sons of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna until they came unto the border of the land of Canaan.

36. And an omer is the tenth part of an ephah.

AC 8395. The preceding chapter treated of the second temptation of those who were of the spiritual church, which was from truth being perceived as undelightful.  In this chapter in the internal sense a third temptation is treated of, which is from the lack of good.  By the lack of bread and of flesh, at which the sons of Israel murmured, is signified a lack of good. Consolation after temptation is signified and described by the manna which they received, and by the quail.  Manna denotes spiritual good.  That this was given to them by the Lord continually, and without any care and aid of theirs, is signified by their receiving the manna daily, and by the worm breeding in it if they gathered more.

AC 8396. Verse 1. And they journeyed from Elim, and all the assemblage of the sons of Israel came unto the wilderness of Sin, which is between Elim and Sinai, in the fifteenth day of the second month of their going out of the land of Egypt.  “And they journeyed from Elim,” signifies what is successive; “and all the assemblage of the sons of Israel came unto the wilderness of Sin,” signifies unto another state of temptation; “which is between Elim and Sinai,” signifies what is continuous and its quality; “In the fifteenth day of the second month,” signifies the state relatively; “of their going out of the land of Egypt,” signifies to their state when they were first liberated from infestations.

AC 8397. And they journeyed from Elim.  That this signifies what is successive, is evident from the signification of “journeying,” as being what is successive and continuous (n. 4375, 4554, 4585, 5996, 8181, 8345); and from the signification of “Elim,” as being a state of consolation after temptation (n. 8367), consequently by “they journeyed from Elim,” is signified what is successive of life in respect to states of temptations.  For when those who are of the spiritual church are undergoing temptations, they are brought from one temptation into another.  This is the successive that is here signified by “journeying.”  That “journeying” signifies what is successive of life, is because there are no spaces, as there are no times, in the other life; but states instead of them (n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381). Consequently movements do not signify movements, nor journeyings, journeyings; but changes and successions of states.

AC 8398. And all the assemblage of the sons of Israel came into the wilderness of Sin.  That this signifies unto another state of temptation, is evident from the signification of “coming,” as being the abode of the successive that is signified by “journeying” (n. 8397); from the signification of “the assemblage of the sons of Israel,” as being those who are of the spiritual church (n. 7843); from the signification of “the wilderness,” as being a state of undergoing temptations (n. 8098); and from the signification of “Sin,” as being the quality of this state; for names include the whole quality of the state of the thing treated of, as has been abundantly shown above.  From the temptation which is signified by the murmuring on account of the lack of bread and flesh, and from the consolation afterward which is signified by the manna and the quail, it is evident what “Sin” signifies, namely, the good which is from truth. Consequently “Sin,” which was a city of Egypt, and from which the wilderness of Sin took its name, in the opposite sense signifies the evil which is from falsity, in Ezekiel:--

I will pour out My wrath upon Sin, the strength of Egypt; and I will cut off the multitude of No; and I will set a fire in Egypt, grieving Sin shall grieve, and No shall be for a breaking through, and Noph for the enemies daily; the young men of Aven and of Pi-beseth shall fall by the sword, and these shall go into captivity; and in Tehaphnehes the day shall be darkened, when I shall break there the yokes of Egypt (Ezek. 30:15-18);

[2] here are treated of those who are in memory-knowledges, and hatch therefrom falsities from which are evils; “Egypt” here denotes memory-knowledge; “Sin,” the evil which is from falsity; and “No,” the falsity from which is evil.  That a deeper sense lies concealed here than that which stands forth in the letter, can be seen by everyone from this consideration alone--that the Word is Divine, and that, unless a deeper sense were in it, there would be scarcely any sense that can be apprehended, still less a sense containing what is holy.  Hence it is very manifest that the names in the Word denote things, and that from them there results a general sense that is worthy of the Word which is from Jehovah.  He who acknowledges the Word to be Divine cannot possibly deny this, provided he is willing to think from reason, or to form conclusions from an understanding that is for a while enlightened.

AC 8399. Which is between Elim and Sinai.  That this signifies what is continuous and its quality, is evident from the signification of “Elim,” and from the signification of “Sinai,” from which it is clear what that which is “between” signifies.  For “Elim,” from the fountains and palm-trees which were there, signifies the truth and good that belong to consolation after temptation (Exod. 15:27); and “Sinai,” from the law which was there promulgated, signifies good and the derivative truth; consequently what is continuous and the quality that is signified by “Sin,” are the good that is from truth.  The good that is from truth is the good that is in the spiritual man before regeneration, for he then does good from truth, that is, because it has been so commanded, consequently from obedience; whereas the good from which is truth is the good which is in the spiritual man after regeneration, for he then does good from affection.  The former good is signified by “Sin,” the latter by “Sinai.”

AC 8400. In the fifteenth day of the second month.  That this signifies the state relatively, is evident from the signification of the number “fifteen,” from the signification of “day,” and from the signification of “month.” By “month” is signified the end of a former state and the beginning of the following state, thus a new state (n. 3814); by “day” is signified state in general (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 7680); and by “fifteenth” is signified what is new, for by “fourteen days,” or “two weeks,” is signified an entire period, or a state from its beginning to its end (n. 728, 2044, 3845); consequently by “fifteen” is signified what is new, here what is new in life, which is signified by the manna that they received from heaven; for “manna” denotes the good of truth, which is the life of the spiritual man.  For the like is signified by “fifteen” as by “eight,” because the eighth day is the first day of the following “week. ”Eighth“ denotes any beginning, thus what is new as distinguished from what was before, (n. 2044, 2866); and all numbers in the Word signify things, (n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175).

AC 8401. Of their going out of the land of Egypt.  That this signifies to their state when they were first liberated from infestations, is evident from the signification of ”going out“ and ”being brought out,“ as being to be liberated; and from the signification of ”the land of Egypt,“ as being infestations on the part of those who are in evil and the derivative falsities (n. 7278).

AC 8402. Verses 2, 3.  And all the assemblage of the sons of Israel murmured against Moses and against Aaron in the wilderness.  And the sons of Israel said unto them, Oh that we had died by the hand of Jehovah in the land of Egypt, when we sat by the flesh-pot, when we did eat bread to satiety! for ye have brought us forth unto this wilderness, to kill this whole congregation with hunger.  ”And all the assemblage of the sons of Israel murmured,“ signifies the suffering and the consequent complaint on account of the grievousness of the temptation; ”against Moses and against Aaron,“ signifies against truth Divine; ”in the wilderness,“ signifies a state of temptation; ”and the sons of Israel said unto them,“ signifies thought from anxiety; ”Oh that we had died by the hand of Jehovah in the land of Egypt,“ signifies that it would have been better for them to have been left by the Lord when they were in a state of infestations; ”when we sat by the flesh-pot,“ signifies a life according to what they like, and as they had desired; ”when we did eat bread to satiety,“ signifies that thus they had enjoyed the good of pleasures as much as they wished; ”for ye have brought us out,“ signifies after they were liberated; ”unto this wilderness,“ signifies a state of temptations; ”to kill this whole congregation with hunger,“ signifies that they were expiring from a lack of delight and of good.

AC 8403. And all the assemblage of the sons of Israel murmured. That this signifies the suffering and the consequent complaint on account of the grievousness of the temptation, is evident from the signification of ”to murmur,“ as being the suffering from the bitterness of the temptation, and the complaint (n. 8351); ”the assemblage of the sons of Israel“ denotes those who are of the spiritual church (n. 8398). Here a third temptation is treated of, which is on account of the lack of delight and of good. This temptation follows, in a series, the former one, which was on account of the lack of truth.

[2] They who have not been instructed about man‘s regeneration suppose that a man can be regenerated without temptation; and some that he has been regenerated when he has undergone one temptation. But be it known that without temptation no one is regenerated, and that many temptations follow on, one after another. The reason is that regeneration takes place to the end that the life of the old man may die, and the new heavenly life be insinuated, which shows that there must needs be a fight, for the life of the old man resists, and is not willing to be extinguished, and the life of the new man cannot enter except where the life of the old man has been extinguished. Hence it is evident that there is a fight on both sides, and this fight is a fiery one, because it is for life.

[3] He who thinks from enlightened reason can see and perceive from this that no man can be regenerated without a fight, that is, without spiritual temptation; and also that he is not regenerated by one temptation, but by many.  For very many kinds of evil have made the delight of his former life, that is, have made his old life; and it is impossible for all these evils to be suddenly and simultaneously mastered, because they cling to the man very firmly, having been rooted in parents from time immemorial, and consequently are innate in him, besides having been confirmed in him from his infancy through his own actual evils. All these evils are diametrically opposite to the heavenly good that is to be insinuated, and that is to make the new life.

AC 8404. Against Moses and against Aaron.  That this signifies against truth Divine, is evident from the representation of Moses, as being truth Divine proceeding immediately from the Lord, thus internal truth; and from the representation of Aaron, as being truth proceeding mediately from the Lord, thus external truth (n. 7009, 7089, 7382).

AC 8405. In the wilderness.  That this signifies a state of temptation, is evident from the signification of ”wilderness,“ as being a state of undergoing temptations (n. 6828, 8098).

AC 8406. And the sons of Israel said unto them.  That this signifies thought from anxiety, is evident from the signification of ”saying,“ when it relates to such things as affect the mind, as being thought (n. 3395, 7097, 7244, 7937). That it is from anxiety is evident, because this is said in temptation.

AC 8407. Oh that we had died by the hand of Jehovah in the land of Egypt.  That this signifies that it would have been better for them to have been left by the Lord when they were in a state of infestations, is evident from the signification of ”oh that,“ as being that it would have been better, or would have been preferable; from the signification of ”to have died by the hand of Jehovah,“ as being for them to have been left by the Lord. In the spiritual sense ”to have died“ signifies to be in evils and the derivative falsities, consequently to be in damnation, (n. 5407, 6119, 7494), and when it is said ”to have died by the hand of Jehovah,“ it denotes to be left by the Lord, for they who are left by Him, that is, who leave Him, rush into evils and the derivative falsities, and thus into damnation. ”Jehovah“ in the Word denotes the Lord, and the signification of ”the land of Egypt,“ is a state of infestations (n. 8401). Those who were of the spiritual church, who are represented by the sons of Israel, before they were liberated by the Lord, were infested by those who were in falsities from evil, who are represented by Pharaoh and the Egyptians, see (n. 6854, 6914, 7474, 7828, 7932, 8018, 8099, 8159, 8321).

AC 8408. When we sat by the flesh-pot.  That this signifies a life according to what they like, and as they had desired, is evident from the signification of a ”pot,“ as being a containant of good, and in the opposite sense a containant of evil; and from the signification of ”flesh,“ as being the heavenly own, thus good, and in the opposite sense man’s own, thus evil; and as by ”flesh“ is signified one‘s own, so by ”sitting by the flesh-pot“ is signified a life according to what they like, and as they desire, for this life is the life of one’s own.  A ”pot“ denotes a containant of good, and in the opposite sense a containant of evil, for the reason that by the flesh which is boiled in it is signified good, and in the opposite sense evil.  As a ”pot“ has this signification, therefore by it is also signified the corporeal or natural of man, because these are the containants of good or of evil.  Therefore in the universal sense by a ”pot“ is signified a man, and in a still more universal sense a people or a city, and then ”flesh“ signifies the good or the evil therein; as in Ezekiel:

The men that devise iniquity, and that give wicked counsel in this city, saying, It is not near, itself is the pot, We are the flesh; therefore thus said the Lord Jehovah, Your slain whom ye have put in the midst of it, these are the flesh, but itself is the pot (Ezek. 40:2, 3, 7);

here ”the pot“ denotes the city, or the people there; and ”the flesh“ denotes evil; for ”the slain,“ who are called ”the flesh,“ denote those with whom good and truth have been extinguished (n. 4503).

[2] Again:--

Utter a parable against the house of rebellion, and say unto them, Thus said the Lord Jehovah, Set on the pot, set it on, and also pour the pieces into it, every good piece, the thigh, and the shoulder; fill it with the choice of the bones; said the Lord Jehovih, Woe to the city of bloods, to the pot whose scum is therein, and whose scum is not gone out of it (Ezek. 24:3, 4, 6);

here ”the pot‘ denotes a city, or the people there, in whom is the evil of the profanation of good; the good which is “the flesh” there, is “the thigh and the shoulder,” the evil is “the scum” therefrom; the profanation of good is the remaining “scum;” therefore also it is called “the city of bloods.”

[3] In Jeremiah:--

Jehovah said unto Jeremiah, What seest thou? I said, I see a pot that is boiling, whose face is toward the north; then Jehovah said, From the north evil shall be opened upon all the inhabitants of the land (Jer. 1:12-14);

here a “boiling pot” denotes a people whom falsities have taken possession of; “the north” denotes the sensuous and corporeal of man from which evil springs.  The end of the church is here treated of, when the external, consequently the sensuous and corporeal, and with these falsity and evil, rule; for the Lord’s church goes successively from internal to external, and then expires.

[4] In Zechariah:--

In that day shall there be upon the bells of the horses, Holiness to Jehovah; and the pots in the house of Jehovah shall be like the bowls before the altar; and every pot in Jerusalem and in Judah shall be holiness to Jehovah Zebaoth, and all they that sacrifice shall come and take of them and shall boil in them (Zech. 14:20, 21);

the salvation of the faithful is here treated of; the faithful are “the pots,” so called from the reception of good from the Lord, and from this the pot is called “Holiness to Jehovah;” “the bells of the horses upon which is Holiness” denote truths corresponding to good. As “pots” denote recipients and containants of good, therefore also these together with the rest of the vessels of the altar were made of brass (Exod. 38:3); for “brass” signifies the good of the natural (n. 425, 1551).

[5] Moreover by “a pot” is signified doctrine. because of its containing the good and truth of the church. Doctrine is signified by “the pot” in which by command of Elisha pottage was boiled for the sons of the prophets of which we read in the second book of Kings:--

Elisha returned to Gilgal when there was a famine in the land, when the sons of the prophets were sitting before him: he said to his lad, Set on the great pot, and boil pottage for the sons of the prophets: one went out into the field to gather vegetables, and found a vine of the field, and gathered from it wild gourds of the field, and shred them into the pot of pottage: while they were eating of the pottage they cried, death in the pot, O man of God! but he said that they should take meal, which he threw into the pot; and he said, Pour out for the people, and let them eat; then there was no evil thing in the pot (2 Kings 4:38-41);

be it known that all Divine miracles involve such things as are of the Lord‘s kingdom and church (n. 7337, 8364), and that Elisha represents the Word of the Lord (n. 2762), and the prophets the doctrines therefrom (n. 2534, 7269); whence it is evident what of the church was represented by this miracle, namely, that the good of the church which has been falsified becomes good by means of truth from the Word; “famine” denotes a lack of the knowledges of truth and of good; “the pot,” doctrine; “pottage,” the good of the external rituals of the Jewish church; “wild gourds from the vine of the field,” falsification; “meal,” truth from the Word (n. 2177), whereby that which has been falsified, and which is “death in the pot,” becomes good. That “pots” signify containants of good, is because they were among the useful vessels in which food was prepared, and by food and all kinds of it are signified such things as nourish the soul, thus affections of good and of truth (n. 681, 1480, 3114, 4792, 5147, 5293, 5340, 5342, 5576, 5915).

AC 8409. As “flesh” signifies ones own in both senses, in the supreme sense the Lords Divine own, which is His Divine Human, thus the good of His love toward the universal human race; therefore “flesh” in the sense which has reference to man denotes one’s own made alive by the Lord‘s own, that is, it denotes the Lord’s own with man, thus the good of love to Him.  On the signification of “flesh” in this sense, (n. 3813, 7850). But in the opposite sense, “flesh” denotes man‘s own, thus the evil of the love of self, and from this the cupidities or concupiscences of this love (n. 999, 3813).  That man’s own is nothing but evil, (n. 210, 215, 694, 874-876, 987, 1023, 1044, 1047, 3812, 5660, 5786). That “flesh” denotes man‘s own, thus evil of every kind, is further evident from the following passages in Isaiah:--

I will feed thine oppressors with their flesh, and they shall be drunken with their blood, as with new wine (Isa. 49:26);

“to feed with flesh” denotes to be gorged with their own evil.

[2] In Jeremiah:--

Cursed is the man that trusteth in man, and maketh flesh his arm, but his heart departeth from Jehovah (Jer. 17:5);

“to make flesh his arm” denotes to trust in his own power; and therefore in (Isaiah 9:20) “to eat the flesh of his arm” denotes to trust in himself.  Again in Isaiah:--

Egypt is a man, and not God; and his horses flesh, and not spirit (Isa. 31:3);

“the horses of Egypt” denote memory-knowledges from a perverted understanding (n. 6125); “flesh” denotes what is dead’ “spirit,” what is alive; therefore the sons of Egypt are said to be “great in flesh” (Ezek. 16:26). What is “dead” is so called from evil, for spiritual death is from evil; and what is alive is so called from good, for spiritual life is from good.

[3] Hence it is that “flesh” and “spirit” in the Word are opposed to each other, as in the following passages:--

That which is born from the flesh is flesh, and that which is born of the spirit is spirit (John 3:6).

It is the spirit that maketh alive, the flesh profiteth nothing; the words that I speak to you are spirit, and are life (John 6:63).

Jehovah said, My Spirit shall not reprove man forever, for that he is flesh (Gen. 6:3);

here “flesh” denotes man‘s own.  In like manner in the following:--

Jesus said, Blessed art thou, Simon son of Jonah, for flesh and blood hath not revealed it, but My Father who is in the heavens (Matt. 16:17).

As many as received, to them gave He power to be son’s of God, to them that believe on His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13);

“the will of the flesh” denotes one‘s own of the will; “the will of man,” one’s own of the understanding; “sons of God” denote the regenerate, and they who are being regenerated are all made alive from the Lord‘s own, which is “the flesh and body of the Lord,” and is the Divine good itself.

[4] As “flesh” in the opposite sense denotes man’s own, thus evil, it also denotes concupiscence, for the life of the flesh, which is the body‘s own life, is nothing but the pleasure of the senses, the delight of the appetites, and concupiscence.  That “flesh” denotes concupiscence, is evident from these words in Moses:--

The rabble that was in the midst of the people lusted a lust, whence the sons of Israel wept again, and said, Who shall feed us with flesh our soul is now dry, our eyes have nothing to turn to but the manna: and Jehovah said unto Moses, Say thou unto the people, Sanctify yourselves for the morrow, that ye may eat flesh, for ye have wept in the ears of Jehovah, saying, who shall feed us with flesh? for it was better with us in Egypt; Jehovah will give you flesh to eat, for a month of days, even until it come out from your nose, and it shall be a loathing to you. The flesh was yet between their teeth, before it was swallowed, when the anger of Jehovah was kindled against the people, and Jehovah smote the people with a very great plague, whence he called the name of that place “the graves of lust,” because there they buried the people that lusted (Num. 11:4, 6, 16, 18, 20, 33, 34).

From all this it is now evident what is signified by “sitting by the flesh-pot in the land of Egypt,” namely, a life according to what they like and as they had desired, thus a life of their own.

AC 8410. When we did eat bread to satiety.  That this signifies that thus they had enjoyed the good of pleasures as much as they wished, is evident from the signification of “eating,” as being appropriation (n. 3168, 3513, 3596, 4745), and also enjoyment (n. 7849); and from the signification of “bread,” as being the good of heavenly life, and in the opposite sense the good of natural life separate from heavenly life, thus the good of pleasures.  For by “bread” in the spiritual sense is meant the primary thing that nourishes the soul and preserves its spiritual life.  That this is the good of love, is evident from the life of heaven, which consists solely of this good.  But in the opposite sense by “bread” is meant the primary thing that nourishes those who are in hell, and sustains their life.  That this is the evil of the love of self and of the world, is evident from the life of hell, which consists solely in this.  Evil is to them good, for nothing is more delightful and sweet to them. This is here meant by “the good of pleasures.” And from the signification of “to satiety,” as being as much as they wished (or willed), for with the good it is the will that is sated with good, and With the evil it is the will that is sated with evil.

AC 8411. For ye have brought us forth.  That this signifies after they were liberated, is evident from the signification of “ bringing forth,” in this case from the land of Egypt, as being to liberate, namely, from a state of infestations.

AC 8412. Unto this wilderness.  That this signifies a state of temptations, is evident from the signification of a “wilderness,” as being a state of undergoing temptations (n. 8098).

AC 8413. To kill this whole congregation with hunger.  That this signifies that they were expiring from a lack of delight and of good, is evident from the signification of “killing,” as being to deprive of life, here, of that which is from delight and good, for in these the life of man consists (n. 3607, 6767); from the signification of “the congregation,” as being those who are of the spiritual church (n. 7843); and from the signification of “hunger,” as being a lack of good (n. 5893), here of the good of pleasures, which is signified by “bread” (n. 8410); for when that which nourishes the spiritual life, or the life of the spirit, is taken away, hunger results.  How the case herein is shall be briefly told.

[2] When the good of charity, which makes the spiritual life, is to be insinuated, the delight of the pleasures which had made the natural life is removed.  When this delight is removed, the man comes into temptation, for he believes that if he is deprived of the delight of pleasures, he is deprived of all life, because his natural life consists in this delight, or good, as he calls it.  But he does not know that when this delight of life is removed, spiritual delight, or good, is insinuated by the Lord in its place.  It is this good that is signified by the “manna;” the former good or delight being meant by the “flesh and bread in the land of Egypt,” and the privation of this being meant by “hunger.”

[3] But it is to be carefully observed that the man who is being regenerated is not deprived of the delight of the pleasures of the body and lower mind, for he fully enjoys this delight after regeneration, and more fully than before, but in inverse ratio.  Before regeneration, the delight of pleasures was everything of his life; but after regeneration, the good of charity becomes everything of his life; and then the delight of pleasures serves as a means, and as an ultimate plane, in which spiritual good with its happiness and blessedness terminates.  When therefore the order is to be inverted, the former delight of pleasures expires and becomes no delight, and a new delight from a spiritual origin is insinuated in its place.

AC 8414. Verses 4, 5.  And Jehovah said unto Moses, Behold, I am making it rain bread for you from heaven, and the people shall go out, and they shall gather the word of a day in its day, in order that I may try them, whether they walk in My law, or not.  And it shall be in the sixth day, that they shall prepare that which they have brought, and there shall be double over what they shall gather day by day.  “And Jehovah said unto Moses,” signifies consolation from the Lord; “Behold, I am making it rain bread for you from heaven,” signifies that heavenly good shall flow in; “and the people shall go out,” signifies life therefrom; “and they shall gather the word of a day in its day,” signifies continually according to need; “in order that I may try them,” signifies that thereby they will be examined; “whether they will walk in My law, or not,” signifies whether they can live a life of truth and good; “and it shall be in the sixth day,” signifies in the end of every state; “that they shall prepare that which they have brought,” signifies the disposal of the appropriated goods; “and there shall be double over what they gather day by day,” signifies that the goods are to be conjoined.

AC 8415. And Jehovah said unto Moses.  That this signifies consolation from the Lord, is evident from what follows, for the things which Jehovah said belong to consolation after temptation.  After temptations there is consolation, (n. 8367, 8370).

AC 8416. Behold, I am making it rain bread for you from heaven. That this signifies that heavenly good shall flow in, is evident from the signification of “raining,” as being a blessing (n. 2445), that “to rain” denotes a blessing is because rain comes down from heaven and causes the fertility of the earth, just as Divine good and truth descend from heaven into man and cause a blessing, whence it can be seen that in the proximate sense “to rain” signifies to flow in, for all good from the Divine flows in; and from the signification of “bread,” as being heavenly good.

AC 8417. And the people shall go out.  That this signifies life therefrom, is evident from the signification of “going,” as being life (n. 1293, 3335, 4882, 5493, 5605), in like manner here “going out,” that is, going to gather the manna.  On the signification of “going,” as being life, (n. 8420).

AC 8418. And they shall gather the word of a clay in its day. That this signifies continually according to need, is evident from the signification of “gathering,” as being to receive, for when “raining” signifies the influx of good from the Divine, “gathering” signifies reception, because they correspond to each other; from the signification of “the word.” as being the thing spoken of, here the bread or manna from heaven; and from the signification of “a day in its day,” as being continually according to need.  That it denotes continually is because they received it daily. “Daily” denotes continually, (n. 2838). And it denotes according to need, because they were to gather as much as they needed daily, and no more, namely, for everyone an omer.

AC 8419. In order that I may try them.  That this signifies that thereby they will be examined, is evident from the signification of “trying,” as here being to examine, for it follows, “whether they will walk in My law, or not.”

AC 8420. Whether they will walk in My law, or not.  That this signifies whether they can live a life of truth and good, is evident from the signification of “walking,” as being to live (n. 519, 1794); and from the signification of the “law,” as being the Word (n. 2606, 3382, 6752); and because it denotes the Word, it denotes Divine truth (n. 7463), thus also the doctrine of good and of truth.  Therefore “to walk in the law of Jehovah” denotes to live a life of truth and good according to doctrine.  That “to walk in the law” denotes to live according to the law, is known to everyone, because the phrase is used in common speech.  From this it is evident that “to walk” denotes to live, and also that in the very word “walk,” there is the signification of the spiritual sense; in like manner as in very many other expressions.  This comes from no other source than the influx of the spiritual world into the ideas of thought, and thus into words; for without this influx who would ever say “walking” to express living? as “walking in the law,” “in the statutes,” “in the commandments,” “in the fear of God.” The case is very similar with “going,” as denoting to live (n. 8417), and also with “journeying,” “advancing,” “sojourning.” That these expressions denote living, is because in the spiritual world there are no spaces, but instead thereof states of life (n. 2625, 2684, 2837, 3356, 3387, 4321, 4882, 5605, 7381).

AC 8421. And it shall be in the sixth day.  That this signifies in the end of every state, is evident from the signification of “day,” as being state (n. 23, 487, 488, 493, 2788, 3462, 3785, 4850, 7680); and from the signification of “the sixth,” as being the end of a state.  The reason why “the sixth day” denotes the end of a state is that “seven days” or “a week” signify an entire period, or a full state (n. 2044, 3845, 6508); whence the day preceding the seventh, that is, the sixth day, signifies the end of this state; and the day following, or the eighth day, signifies the beginning of the same state (n. 2044, 8400).

AC 8422. That they shall prepare that which they have brought. That this signifies the disposal of the appropriated goods, is evident from the signification of “preparing,” when said of goods that have been appropriated, as being disposal; and from the signification of “that which they have brought,” when the manna is meant by which good is signified, as being the goods which have been appropriated.  The gathering of the manna every day signifies the reception of good, and the eating of it signifies appropriation, consequently “to prepare that which they have brought” signifies the disposal of the goods which have been appropriated.  This disposal is effected by the Lord at the end of every state, which is signified by “the sixth day.”  Conjunction follows this disposal, and this conjunction is signified by “the seventh day.”

AC 8423. And there shall be double over what they gather day by day.  That this signifies that the goods are to be conjoined, is evident from the signification of “there being double,” as being to be conjoined. To be conjoined is signified by “double,” because “two” denotes conjunction, (n. 1686, 3519, 5194); from the signification of “gathering,” as being to receive (n. 8418); and from the signification of “day by day,” that is, on each day, as being continually (n. 8418).  That “two” denotes conjunction, is because there are two things to which all things in the universe bear relation, namely, good and truth, or what is the same, love and faith; for good is of love, and truth is of faith. Hence also there are two things with man which make his life, namely the will and understanding.  The will with man has been formed to receive good or love, and the understanding to receive truth or faith.  The conjunction of these two is called a “marriage,” for these two when conjoined are circumstanced in like manner as are a married pair: they love each other; they conceive and bring forth; and the consequent offspring is called “fruit.” From this it is now plain why “two” or “double” signifies conjunction, for without the conjunction of these two nothing is ever born or produced.  It may be added that from all this it can be plainly seen that without love or charity faith can produce no fruit; but that fruit must be from the two conjoined.

AC 8424. Verses 6-8.  And Moses and Aaron said unto all the sons of Israel, In the evening, then ye shall know that Jehovah hath brought you out from the land of Egypt. And in the morning, then ye shall see the glory of Jehovah, in that He heareth your murmurings against Jehovah; and what are we, that ye murmur against us?  And Moses said, In that Jehovah shall give you in the evening flesh to eat, and in the morning bread to satiety; in that Jehovah heareth your murmurings with which ye murmur against Him: what are we? your murmurings are not against us, but against Jehovah.  “And Moses and Aaron said unto all the sons of Israel,” signifies information from truth Divine; “In the evening, then ye shall know that Jehovah hath brought you out from the land of Eat,” signifies that in the end of the former state there shall be a revelation that they are liberated; “and in the morning, then ye shall see the glory of Jehovah,” signifies that in the beginning of a new state there will be the advent of the Lord; “in that He heareth your murmurings,” signifies that complaints will cease; “against Jehovah, and what are we, that ye murmur against us?” signifies that the complaints were against the Divine, and not against those who represented it; “and Moses said,” signifies information; “In that Jehovah shall give you in the evening flesh to eat,” signifies that in the end of the state good will be appropriated by means of delight; “and in the morning bread to satiety,” signifies that in the beginning of a new state they shall have as much good as they can receive; in that Jehovah heareth your murmurings,“ signifies that thus complaints will cease; ”with which ye murmur against Him,“ signifies that these were against the Divine; ”what are we?  your murmurings are not against us,“ signifies that they were not against those who represented the Divine; but against Jehovah,” signifies that hereafter they must beware.

AC 8425. And Moses and Aaron said unto all the sons of Israel. That this signifies information from truth Divine, is evident from the signification of “saying,” when concerning those things which were commanded by Jehovah to those who were of the spiritual church, as being information (n. 7769, 7793, 7825, 8041); from the representation of Moses and Aaron, as being truth Divine, Moses what is internal and Aaron what is external (n. 7009, 7089, 7382); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

AC 8426. In the evening, then ye shall know that Jehovah hath brought you out from the land of Egypt.  That this signifies that in the end of the former state there shall be a revelation that they are liberated, is evident from the signification of “evening,” as being the end of the former state; from the signification of “knowing,” as being to be revealed, for that which Jehovah gives to know is called “revelation;” and from the signification of “bringing out,” as being to liberate, here from the infestations which are signified by “the land of Egypt” (n. 7278).

[2] That “in the evening” denotes the end of a former state, is because the changes of state in the other life are circumstanced as are the times of day in the world, namely, morning, noon, evening, and night, or twilight, and again morning.  Be it known that in the spiritual world there are perpetual changes of state, and that all who are there pass through them.  The reason is that they may be continually perfected, for without changes of states or without variations continually succeeding one another in order, they who are in the spiritual world are not perfected. The changes of states which succeed each other in order like the times of the day and the times of the year, never return quite the same, but are varied.  The beginning of every state corresponds to morning on the earth, and also in the Word is sometimes meant by “morning;” but the end of every state corresponds to evening, and is likewise sometimes called “evening” in the Word. When it is morning they are in love; when it is noon, they are in light or in truth; but when it is evening they are in obscurity as to truths, and are in the delight of natural love.  This delight is what is signified by the quail which they received in the evening, and the good is what is signified by the manna which they received every morning.

[3] From all this it is evident what “the evening” signifies, namely, the end of the state of the thing treated of, consequently also the end of the state of the church.  But see what has previously been shown about the signification of “evening:” That in the other life there are alternations of states, as in the world there are alternations of times (n. 5672, 5962, 6110): That “evening” denotes the end of a former church, and “morning” the beginning of a new church (n. 2323, 7844): Consequently that “the evening and the morning” denote the advent of the Lord (n. 7844): That in heaven there are evening and twilight before morning; but not night, which is in hell (n. 6110).

AC 8427. And in the morning, then ye shall see the glory of Jehovah.  That this signifies that in the beginning of a new state there will be the advent of the Lord, is evident from the signification of “morning,” as being the beginning of a new state (n. 8426); and from the signification of “the glory of Jehovah,” as being His presence and advent. That “glory” denotes the presence and the advent of the Lord, is because in the supreme sense “glory” denotes the Divine truth which proceeds from the Lord, and the Divine truth appears before the eyes of the angels as light and brightness from the Sun which is the Lord. “Glory” denotes the Divine truth proceeding from the Lord, (n. 5922, 8267); and it denotes the intelligence and wisdom which are from Divine truth, (n. 4809); and from this it denotes the internal sense of the Word, because this sense is Divine truth in glory, (n. 5922).

[2] It is said that “in the morning they should see the glory of Jehovah,” because the rising of the sun and the light from it (which light in heaven enlightens the angelic sight both external and internal), and consequently the presence and the advent of the Lord, who is the Sun in heaven, corresponds to the time of morning on the earth, and is here signified by “morning.”  Therefore that light from the Sun, which light is the Divine truth proceeding from the Lord, thus is the Lord, is “glory.”  From all this it is evident that by “glory” is signified the presence and the advent of the Lord. That these are “glory,” is also evident from many passages in the Word; as in Moses:--

The cloud covered the mount, and the glory of Jehovah abode upon Mount Sinai, and the cloud covered it six days: the appearance of the glory of Jehovah was like devouring fire on the top of the mount before the eyes of the sons of Israel (Exod. 24:15-17);

it is evident that the presence of Jehovah, that is, of the Lord, appearing like a cloud and like fire upon the mount, is here called “the glory of Jehovah.” Again:--

The cloud covered the tent of meeting, and the glory of Jehovah filled the tabernacle. And Moses could not enter into the tent of meeting, because the cloud abode thereon, and the glory of Jehovah filled the tabernacle (Exod. 40:34, 36);

here also the presence of the Lord appearing as a cloud is called “glory.”

[3] And in the following:--

Moses and Aaron entered into the tent of meeting, and came out, and blessed the people; then appeared the glory of Jehovah toward the whole people (Lev. 9:23).

The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Num. 14:10; 16:19, 42).

The cloud filled the house of Jehovah, so that the priests could not stand to minister by reason of the cloud; because the glory of Jehovah filled the house of Jehovah (1 Kings 8:10, 11).

The temple was filled with smoke from the glory of God, and from His power; so that no one could enter into the temple (Rev. 15:8).

He showed me the great city, the holy Jerusalem, coming down from heaven from God, having the glory of God: the city hath no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the lamp thereof (Rev. 21:10, 11, 23);

here “the glory of God” manifestly denotes light from the Lord, which is the Divine truth proceeding from Him, thus the presence of the Lord, for the Lord is present in the truth which is from Him.

[4] That “the glory of Jehovah” denotes His presence, is further evident in Moses:--

Moses said unto Jehovah, Show me I pray Thy glory; to whom He said, I will make all My good pass before thee; and when My glory shall pass by, it shall be that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by; but when I shall take away My hand thou shall see My back parts, and My faces shall not be seen (Exod. 33:18).

Here also “the glory of Jehovah” manifestly denotes His presence.  In Matthew:--

The disciples said unto Jesus, Tell us what shall be the sign of Thy coming? Jesus said, Then shall appear the sign of the Son of man, and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:3, 30);

the last time of the former church and the first time of the new church is here treated of; “the Son of man” denotes truth Divine proceeding from the Lord; “the clouds of heaven” denote the Word in the sense of the letter; “power and glory” denote the internal sense, thus the Divine truth which shall then appear; “the coming of the Lord” denotes the acknowledgment of truth Divine by those who are of the new church, and the denial of it by those who are of the old church (n. 4060).

[5] That the Lord as to Divine truth is “glory,” is evident in Isaiah:--

The voice of one crying in the wilderness, Prepare ye the way of Jehovah; the glory of Jehovah shall be revealed, and all flesh shall see it together (Isa. 40:3, 5)

speaking of the Lord, who is “the glory.” In John:--

The Word became flesh, and dwelt in us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth (John 1:14);

These things said Isaiah, when he saw His glory, and spake of Him (John 12:41);

here “glory” denotes the Lord.  In like manner in Moses:--

I am living, and the whole earth shall be filled with the glory of Jehovah (Num. 14:21);

here “the glory of Jehovah” denotes the advent of the Lord, and enlightenment by the Divine truth which is from Him.

[6] “Glory” denotes the Divine of the Lord in these passages:--

I am Jehovah, this is My name, and My glory will I not give to another (Isa. 42:8).

When the Son of man cometh in the glory of His Father with the holy angels (Mark 8:38).

It behooved the Christ to suffer, and to enter into His glory (Luke 24:46).

As by “the glory of Jehovah” is signified the Lord as to Divine truth, so also by “glory” are signified the Divine wisdom and intelligence, which are of the Divine truth from the Lord.  Wisdom and intelligence from the Divine are meant by “glory” in (Ezekiel 1:28; 8:4; 9:3; 10:4, 18, 19; 11:22, 23), which was represented there by a rainbow such as is seen in a cloud.

AC 8428. In that He heareth your murmurings.  That this signifies that complaints will cease, is evident from the signification of “hearing,” when said of Jehovah, as being to be merciful and to bring aid, thus that complaints will cease; and from the signification of “murmurings,” as being sufferings from the bitterness of temptation, and the consequent complaints (n. 8351).

AC 8429. Against Jehovah, and what are we that ye murmur against us?  That this signifies that the complaints were against the Divine, and not against those who represented it, is evident from the fact that “Jehovah” denotes the Divine, here the Divine truth which Moses and Aaron represented; and from the signification of “murmuring,” as being complaint (n. 8428).  And as it is said that “they murmured against Jehovah and not against Moses and Aaron,” Mere is signified that they murmured against Divine truth, which is represented by Moses and Aaron (n. 8425), and not against those who represent it; and therefore it is also said in the following verse, “What are we? your murmurings are not against us;” for the person who represents the Divine is relatively not anything. Moreover they who murmur against the person who represents, when he speaks from the Divine, do not murmur against the person, but against the Divine.

AC 8430. And Moses said, signifies information (n. 8425).

AC 8431. In that Jehovah shall give you in the evening flesh to eat.  That this signifies that in the end of the state good will be appropriated by means of delight, is evident from the signification of “evening,” as being the end of a state (n. 8426); and from the signification of “flesh,” as being one’s own made alive, or one‘s heavenly own which a man has from the Lord, thus the good of love (n. 148, 149, 780, 3813, 7850, 8409); but here the good of faith, because it was the flesh of a bird or flying thing called “quail.” For by a flying thing is signified what is spiritual, or what is of faith; consequently by its “flesh” is signified good of that quality, here the good of the natural man, or delight. Be it known that by “the manna” is signified the good of the internal or spiritual man, but by “the quail” the good of the external or natural man, which is called delight; and that such is their signification is evident from the fact that the manna was given in the morning time, but the quail in the evening time; and by that which is given in the morning time is signified spiritual good, and by that which is given in the evening time is signified natural good or delight. For in the other life the state of morning is when spiritual good, or the good of the internal man, is in clearness; and natural good, or the good of the external man, is in obscurity: but the state of evening is when natural good, or the good of the external man, is in clearness and spiritual good, or the good of the internal man, is in obscurity. These alternations thus succeed each other also to the intent that the man may be perfected, especially that good may be appropriated to him, which in the state of evening is effected by means of delight.

AC 8432. And in the morning bread to satiety.  That this signifies that in the beginning of a new state they shall have as much good as they can receive, is evident from the signification of “bread,” as being the good of love (n. 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915, 8410), but here the good of truth, which is the good of the spiritual church, because by “bread” is meant the manna; from the signification of “the morning,” as being the beginning of a new state (n. 8427); and from the signification of “to satiety,” which means as much as they desired (n. 8410), here as much as they could receive; for the good which flows in from the Lord is not given as much as men desire, but as much as they can receive; whereas evil is allowed as much as they desire.

AC 8433. In that Jehovah heareth your murmurings.  That this signifies that thus the complaints will cease, is evident from what was said above (n. 8428), where like words occur.

AC 8434. Which ye murmur against Him.  That this signifies that the complaints were against the Divine; and that what are we?  your murmurings are not against us, signifies that they were not against those who represented the Divine, is evident also from what was said above (n. 8429), where like words occur.

AC 8435. But against Jehovah.  That this signifies that hereafter they must beware, is evident from the fact that it is repeated that their murmurings are against Jehovah, that is, against the Divine.  Consequently by these words is now meant that hereafter they must beware of such complaints in temptations.

AC 8436. Verses 9-12.  And Moses said unto Aaron, Say unto all the assemblage of the sons of Israel, Come ye near before Jehovah, for He hath heard your murmurings.  And it was, as Aaron spake unto the whole assemblage of the sons of Israel, that they looked back unto the wilderness, and behold the glory of Jehovah was seen in the clouds.  And Jehovah spake unto Moses, saying, I have heard the murmurings of the sons of Israel; speak unto them, saying, Between the evenings ye shall eat flesh, and in the morning ye shall be sated with bread; and ye shall know that I am Jehovah your God.  “And Moses said unto Aaron,” signifies the influx of truth Divine proceeding immediately from the Lord through the truth Divine which proceeds mediately; “Say unto all the assemblage of the sons of Israel,” signifies instruction; “Come ye near before Jehovah,” signifies a state of reception, and the application thereto; “for He hath heard your murmurings,” signifies that He may bring aid on account of the suffering in the temptation; “and it was, as Aaron spake unto the whole assemblage of the sons of Israel,” signifies instruction from the Divine by means of influx; “that they looked back unto the wilderness,” signifies a recalling to mind of the state of temptation in which they had been; “and behold the glory of Jehovah was seen in the cloud,” signifies the presence of the Lord in truth accommodated to the perception; “and Jehovah spake unto Moses, saying,” signifies the truth which proceeds from the Divine of the Lord, and in which is the Lord’s presence; “I have heard the murmurings of the sons of Israel,” signifies that the complaints arising from the temptation will cease; “speak unto them, saying,” signifies information by means of influx; “Between the evenings ye shall eat flesh,” signifies that in the end of the state good will be appropriated by means of delight; “and in the morning ye shall be sated with bread,” signifies that in the beginning of a new state they shall have as much good as they can receive; “and ye shall know that I am Jehovah your God,” signifies that they may know that the Lord is the only God.

AC 8437. And Moses said unto Aaron.  That this signifies the influx of truth Divine proceeding immediately from the Lord through the truth Divine which proceeds mediately, is evident from the signification of “saying,” when by the truth Divine that proceeds immediately from the Lord, which is represented by Moses, through the truth Divine that proceeds mediately and is represented by Aaron, as being influx. “Saying” also denotes flowing in, (n. 5743, 6152, 6291, 7291, 7381, 8221, 8262); and “Moses” denotes the truth which proceeds immediately from the Lord; and “Aaron” the truth which proceeds mediately, (n. 7009, 7010, 7089, 7382). What is meant by “truth proceeding immediately from the Lord,” and what by “truth proceeding mediately,” see (n. 7055, 7056, 7058).

AC 8438. Say unto all the assemblage of the sons of Israel. That this signifies instruction, is evident from the signification of “saying,” when by truth Divine to those who are of the church, about the things to be done by Divine command, as being instruction (n. 7186, 7267, 7304, 7380, 7517, 8127); and from the signification of “the assemblage of the sons of Israel,” as being those who are of the spiritual church (n. 7843).

AC 8439. Come ye near before Jehovah.  That this signifies a state of reception and the application thereto, is evident from the signification of “coming near before Jehovah,” as being influx (n. 8159), and therefore also reception; for reception is the reciprocal of influx, because they correspond to each other. Ii‘ so far as a man receives the Divine influx, so far he is said to “come near before Him.” In the spiritual sense the coming near before Jehovah is nothing else, for coming near to Him is effected by means of faith and love; and as both faith and love are from Jehovah (that is, from the Lord), “coming near to Him” also denotes the reception of the good and truth that flow in from Him. That it also denotes application, is because reception is not anything unless there is also application, namely, to use. For the influx from the Divine passes first into the perception which is of the understanding with the man, thence it passes into the will, and next into act, that is, into good work, which is use, and there it ceases. When the influx of good and truth from the Lord makes this passage, then the good and truth are appropriated to the man; for then the influx goes down into the ultimate of order, that is, into the ultimate of nature, whither all Divine influx aims to come. The man in whom Divine influx thus advances may be called “a way of heaven.” From all this it can now be seen that by “coming near before Jehovah” is signified a state of reception and the application thereto; here, a state of reception of the good signified by “the manna,” and of the delight signified by “the quail.”

AC 8440. For He hath heard your murmurings.  That this signifies that He may bring aid on account of the suffering in the temptation, is evident from the signification of “hearing,” when said of Jehovah, as being to have compassion, and to bring aid, consequently also to cause to cease (n. 8428); and from the signification of “murmurings,” as being the suffering in temptation and the complaint (n. 8351, 8428, 8433).

AC 8441. And it was, as Aaron spake unto the whole assemblage of the sons of Israel.  That this signifies instruction from the Divine by means of influx, is evident from the signification of “speaking,” when by the Divine through the truth proceeding mediately from the Lord, which is represented by Aaron, as being instruction by means of influx, for the Divine influx with man is into the truth in which he has been instructed. “To speak” denotes influx, (n. 2951, 5481, 5797, 7270, 8128); and that it denotes instruction, (n. 7226, 7241); and from the representation of Aaron, as being the truth that proceeds mediately from the Lord (n. 7009, 7382).

AC 8442. That they looked back unto the wilderness.  That this signifies a recalling to mind of the state of temptation in which they had been, is evident from the signification of “looking back” toward anything, as being thought and reflection (n. 7341), therefore also a recalling to mind, for he who thinks and reflects, recalls to mind; and from the signification of “wilderness,” as being a state of undergoing temptations (n. 6828, 8098).

AC 8443. And behold the glory of Jehovah was seen in the cloud. That this signifies the presence of the Lord in truth accommodated to the perception, is evident from the signification of “the glory of jehovah,” as being the presence and the advent of the Lord (n. 8427); and from the signification of “the cloud,” as being the literal sense of the Word (n. 2135a, 4391, 5922, 6343, 6752, 8106), thus truth accommodated to the perception, for the Word in the letter is such truth.  But “the glory which is in the cloud” denotes Divine truth which is not so accommodated to the perception, because it is above the fallacies and appearances of the senses, thus it also denotes the internal sense of the Word (n. 2135a, 5922, 8427).  That “glory” denotes the internal sense of the Word, is because in this sense the Lord’s church and kingdom are treated of, and in the supreme sense the Lord Himself, in which sense also is the veriest Divine truth.  Truth Divine is not of one degree, but of many.  Truth Divine in the first degree, and also in the second, is that which proceeds immediately from the Lord; this is above the angelic understanding.  But truth Divine in the third degree is such as is in the inmost or third heaven; this is such that it cannot in the least be apprehended by man.  Truth Divine in the fourth degree is such as is in the middle or second heaven; neither is this intelligible to man.  But truth Divine in the fifth degree is such as is in the ultimate or first heaven; this can be perceived in some small measure by man provided he is enlightened; but still it is such that a great part of it cannot be expressed by human words; and when it falls into the ideas, it produces the faculty of perceiving and also of believing that the case is so.  But truth Divine in the sixth degree is such as is with man, accommodated to his perception; thus it is the sense of the letter of the Word.  This sense, or this truth, is represented by the cloud, and the interior truths are represented by the glory in the cloud.  This is the reason why Jehovah (that is, the Lord) so often appeared to Moses and to the sons of Israel in a cloud (Exod. 24:15, 16; 40:34, 35; 1 Kings 8:10, 11; Matt. 24:30).  The appearing of the Lord is by means of Divine truth, and moreover is Divine truth.  That a “cloud” denotes truth accommodated to the perception, is from the representatives in the other life, where angelic speech of the higher heavens appears to those who are beneath as light, and also as the brightness from light; whereas the speech of the angels of a lower heaven appears as a bright cloud, in form various, and in density or rarity according to the quality of the truths. From all this it can be seen that by “the glory of Jehovah seen in the cloud” is signified the presence of the Lord in truth accommodated to the perception.

AC 8444. And Jehovah spoke unto Moses, saying.  That this signifies the truth which proceeds from the Divine of the Lord, and in which is the Lord‘s presence, is evident from the signification of “speaking,” as being influx and instruction (n. 8441); and from the representation of Moses, as being the truth which proceeds from the Divine of the Lord (n. 6752, 6771, 6827, 7010, 7014, 7089, 7382).  The presence of the Lord in truth from the Divine is signified by Jehovah’s speaking with Moses out of the cloud in which the glory of Jehovah was seen; for “the glory of Jehovah” denotes the presence of the Lord in the truth which proceeds from Him (n. 8427).

AC 8445. I have heard the murmurings of the sons of Israel, signifies that the complaints arising from the temptation will cease (n. 8428, 8433), where are like words.

AC 8446. Speak unto them, saying. That this signifies information by means of influx, is evident from the signification of “speaking,” in the historicals of the Word, as being information (n. 8041); and of “saying,” as being influx (n. 6291, 7291, 7381, 8221, 8262).

AC 8447. Between the evenings ye shall eat flesh.  That this signifies that in the end of the state good will be appropriated by means of delight, see (n. 8431), where are like words.

AC 8448. And in the morning ye shall be sated with bread.  That this signifies that in the beginning of a new state they shall have as much good as they can receive, see also above (n. 8432).

AC 8449. And ye shall know that I am Jehovah your God.  That this signifies that they may know that the Lord is the only God, is evident from what was said and shown above (n. 7401, 7444, 7544, 7598, 7636).

AC 8450. Verses 13-15. And it was in the evening that the quail   came up, and covered the camp; and in the morning there was a deposit of dew round about the camp. And the deposit of dew went up, and behold upon the faces of the wilderness a small round thing, small as the hoar frost upon the earth. And the sons of Israel saw, and they said a man to his brother, What is this (Man hoc)? for they knew not what it was. And Moses said unto them, This is the bread which Jehovah hath given you to eat.  “And it was in the evening,” signifies the end of the state; “that the quail came up,” signifies natural delight through which is good; “and covered the camp,” signifies that it filled the natural of the man; “and in the morning,” signifies the beginning of a new state; “there was a deposit of dew round about the camp,” signifies the truth of peace adjoining itself; “and the deposit of dew went up,” signifies the insinuation of truth; “and behold upon the faces of the wilderness,” signifies a new will part; “a small round thing,” signifies the good of truth in the first formation; “small as the hoar frost upon the earth,” signifies truth in the form of good consistent and flowing; “and the sons of Israel saw,” signifies a perception; “and they said a man to his brother,” signifies amazement; “What is this? for they knew not what it was,” signifies at what was not known; “and Moses said unto them,” signifies information through truth from the Divine; “This is the bread which Jehovah hath given you to eat,” signifies that this is the good which must be appropriated and make their life, in the supreme sense that this is the Lord in you.

AC 8451. And it was in the evening.  That this signifies the end of the state, is evident from the signification of “evening,” as being the end of a state (n. 8426).

AC 8452. That the quail came up.  That this signifies natural delight through which is good, is evident from the signification of “quail,” as being natural delight.  That “the quail” denotes natural delight is because it was a bird of the sea, and by a bird of the sea is signified what is natural, and by its flesh, which was longed for, is signified delight (n. 8431). That it also denotes through which is good, is because it was given in the evening.  For when in the other life there is a state which corresponds to evening, then good spirits, and also angels, are remitted into the state of the natural affections in which they had been when in the world, consequently into the delights of their natural man.  The reason is that good may come out of it, that is, that they may thereby be perfected (n. 8426). All are perfected by the implantation of faith and charity in the external or natural man; for unless these are there implanted, good and truth cannot flow in from the internal or spiritual man, that is, from the Lord through this man, because there is no reception; and if there is no reception, the influx is stopped and perishes, nay, the internal man also is closed. From this it is plain that the natural must be brought into a state of accommodation, in order that it may be a receptacle.  This is effected by means of delights; for the goods that belong to the natural man are called delights, because they are felt.

[2] That “the quail” denotes natural delight is because, as before said, it is a bird of the sea; for it is said that it was carried off from the sea:--

A wind went forth from Jehovah, and carried off the quail from the sea, and let it down upon the camp (Num. 11:31);

and by “a bird of the sea” and its “flesh” is signified natural delight, and in the opposite sense the delight of concupiscence. This is signified by “the quail” in the following passage in Moses:--

The rabble that was in the midst of the people lusted a lust, and desired to have flesh; they said, Now is our soul dry, nor have our eyes anything (to look at) except the manna; there went forth a wind from before Jehovah, and carried off the quail from the sea, and let it down upon the camp; the people rose up all that day, and all the night, and all the morrow day, and gathered the quail; those who gathered least gathered ten homers, which they spread out for themselves by spreading out round about the camp; the flesh was yet between their teeth, ere it was swallowed, when the anger of Jehovah was kindled against the people, and Jehovah smote the people with a very great plague; wherefore He called the name of that place the graves of lust, because there they buried the people that lusted (Num. 11:4, 6, 31-34);

here “the quail” denote the delight of concupiscence.  It is called the delight of concupiscence when the delight of any corporeal or worldly love has dominion and takes possession of the whole man, even so as to extinguish the good and truth of faith with him.  This delight is what is described as the cause of their being smitten with a great plague.  But the natural delight which is signified in this chapter by the quail that was given to the people in the evening, is not the delight of concupiscence, but is the delight of the natural or external man corresponding to the good of the spiritual or internal man.  This delight has spiritual good within it, whereas the delight of concupiscence that is treated of in that chapter of Numbers has infernal evil within it.  Each is called delight, and each is also felt as delight, but there is the greatest possible difference between them; for one has heaven in it, and the other has hell; moreover, when the external is put off, the one becomes heaven to the man, and the other becomes hell.

[3] The case herein is like that of two women who in outward form are alike beautiful in face and agreeable in life, but in the inward form are utterly unlike, the one being chaste and sound, the other lewd and rotten; thus one as to her spirit being with the angels, the other as to her spirit being with devils. But what they really are does not appear, except when the external is unrolled, and the internal is revealed.  These things have been said in order that it may be known what the natural delight is in which is good, which is signified by “the quail” in this chapter; and what the natural delight is in which is evil, which is signified by “the quail” in the eleventh chapter of Numbers.

AC 8453. And covered the camp.  That this signifies that it filled the natural of the man, is evident from the signification of “covering,” as being to fill; and from the signification of “the camp,” as being goods and truths (n. 8193, 8196), here the natural of the man, which is the containant; for the natural contains goods and truths, and without these it is not a living natural, nor are the good and truth of the external or natural man anything without the natural.  Hence it is that as “the camp” signifies truths and goods, it also signifies the natural in which these are.

AC 8454. And in the morning.  That this signifies the beginning of a new state, is evident from the signification of “morning,” as being the beginning of a new state (n. 8427).

AC 8455. There was a deposit of dew round about the camp.  That this signifies the truth of peace adjoining itself, is evident from the signification of “dew,” as being the truth of peace (n. 3579).  “Dew” signifies the truth of peace because in the morning it comes down from heaven and appears upon the herbage like fine rain, and has also stored up in it something of sweetness or delight more than rain has, whereby the grass and the crops of the field are gladdened; and “morning” denotes a state of peace (n. 2780).  What peace is see (n. 2780, 3696, 4681, 5662), namely, that it is like dawn on the earth, which gladdens minds with universal delight; and the truth of peace is like the light of the dawn.  This truth, which is called “the truth of peace,” is the very Divine truth in heaven from the Lord, which universally affects all who are there, and makes heaven to be heaven; for peace has in it confidence in the Lord, that He directs all things, and provides all things, and that He leads to a good end.  When a man is in this faith, he is in peace, for he then fears nothing, and no solicitude about things to come disquiets him.  A man comes into this state in proportion as he comes into love to the Lord.

[2] All evil, especially self-confidence, takes away a state of peace. It is believed that an evil person is at peace when he is in gladness and tranquillity because all things succeed with him. But this is not peace; it is the delight and tranquillity of cupidities, which counterfeit a state of peace.  But in the other life this delight, being opposite to the delight of peace, is turned into what is undelightful, for this lies hidden within it.  In the other life the exteriors are successively unfolded even to the inmosts, and peace is the inmost in all delight, even in what is undelightful with the man who is in good. So far therefore as he puts off what is external, so far a state of peace is revealed, and so far he is affected with satisfaction, blessedness, and happiness, the origin of which is from the Lord Himself.

[3] Concerning the state of peace which prevails in heaven it can he said that it is such as cannot be described by any words, neither, so long as he is in the world, can it come into the thought and perception of man, by means of any idea derived from the world.  It is then above all sense.  Tranquillity of mind, content, and gladness from success, are relatively nothing; for these affect only his externals; whereas peace affects the inmost things of all-the first substances, and the beginnings of substances in the man, and therefrom distributes and pours itself forth into the substantiates and derivatives, and affects them with pleasantness; and affects the origins of ideas, consequently the man‘s ends of life, with satisfaction and happiness; and thus makes the mind of the man a heaven.

AC 8456. And the deposit of dew went up.  That this signifies the insinuation of truth, is evident from the signification of “going up,” as here being to be dissipated, and thus not to appear to the sight; and from the signification of “the dew,” as being the truth of peace. The deposit of this upon the manna signifies the insinuation of truth; for the truth of peace is the Divine truth proceeding from the Lord in heaven, which being the inmost insinuates itself into the truth which is beneath, and vivifies it, as the dew is wont to vivify the grass or growing crop upon which it falls in the morning.  When the truth which is beneath has been vivified by it, then the truth of peace goes up, that is, as to appearance ceases, and the truth which had received life from it comes into view. Thus is born the truth of faith.  For no truth of doctrine or of the Word becomes truth with man until it has received life from the Divine, and it receives life through the insinuation of the truth which proceeds from the Lord, which is called “the truth of peace.” This truth is not the truth of faith, but it is the life or soul of the truth of faith, and it disposes into the heavenly form all things which are in the truth that is called “the truth of faith,” and afterward it also disposes the truths themselves one with another. From all this it can be seen how the case is with the insinuation of truth with man by means of the truth of peace.  Be it also known that the lower or exterior things with the man who is being regenerated receive life in succession from the higher or interior things; thus the truth of faith from the truth of peace; and the truth of peace from the Lord Himself.  The insinuation of life from the Lord with those who are being regenerated is effected in successive order by Him, thus through what is inmost, and so through interior things to exterior.  Consequently with the regenerated there is a way opened even from the Lord; but with those who are not regenerated the way is closed.

AC 8457. And behold upon the faces of the wilderness.  That this signifies a new will part, is evident from the signification of “the wilderness,” as here being a new will part through the insinuation of truth.  For with the man of the spiritual church a new will part is formed by good through truth, and it appears with him as conscience.  That this conscience is a conscience of truth, is evident from what has been previously shown concerning the regeneration of the spiritual man. “The wilderness” properly signifies what is uncultivated and uninhabited; in the spiritual sense it signifies where there are no good and truth, thus also where there is no life (n. 1927, 2708, 3900), and therefore when it is said that the dew appeared upon the faces of the wilderness, and beneath the dew the manna, by “the wilderness” is signified a new will part.

AC 8458. A small round thing.  That this signifies the good of truth in its first formation, is evident from the signification of “small,” as being predicated of truth; and from the signification of “round,” as being predicated of good; consequently “a small round thing” is predicated of the good of truth.  The good with the man of the spiritual church is called “the good of truth,” and is truth not only as to origin, but also as to essence.  It is seen as truth, but it is felt as good.  Consequently as truth it forms the intellectual part of the mind, and as good it forms the new will part.  For in man the intellectual part is distinguished from the will part by the fact that the intellectual part presents to itself things in a form, and so that it may see them as in the light, whereas the will part is affected by them so that it simultaneously feels them as delight, thus as good, and this according to the quality of the form.  That “small” is predicated of truth, and “round” of good, has its cause in the manifestations of truth and of good in the other life.  When truths and goods are presented in a visible form, as they are in the other life openly before the eyes of spirits