3325、“你如今日那样把长子的名分卖给我吧”表示暂时真理的教义看似优先，或更重要。这从“卖”、“如今日那样”和“长子的名分”的含义清楚可知：“卖”是指为自己索取，或声称是自己的；“如今日那样”是指暂时，因为就圣言的内义而言，“今日”表示持续不断和永恒（2838节），但为了避免这种含义，经上说“如今日那样”，所以“如”这个词暗示只是看似如此；“长子的名分”是指优先，也就是说，雅各所代表的真理教义（3305节）是优先的。
“长子的名分”所表示的在先或优先不仅是指时间上的首先，还指最高地位上的首先；也就是说，这是一个哪一个掌权的问题，是良善还是真理？因为真理在与良善结合之前，一直是优先的；或也可说，那些处于真理的人在重生之前，一直认为真理优先并高于良善；那时表面上看的确如此。但当真理与良善在他们里面结合时，也就是当他们重生时，就会看见并感知到，真理在良善之后，并低于它；那时在他们里面，良善拥有对真理的统治权。这就是他父亲以撒对以扫说的话所表示的：
看哪，你的住处必有地上的肥土，天上的甘露；你必靠着你的剑生活，又必服侍你的兄弟；到你掌权的时候，你必从你颈项上折断他的轭。（创世记27:39-40）
但在教会，未正在重生的人多于正在重生的人，并且未正在重生的人基于表象进行判断、得出结论。因此，甚至自古时就有关于优先权属于真理还是属于良善的争论。对没有重生的人和没有完全重生的人来说，真理优先的观点占上风，因为他们尚未获得对良善的感知；任何人只要没有对良善的感知，在这些问题上就会陷入黑暗或无知。但已经重生的人因处于良善本身而能出于由此产生的聪明和智慧来洞察什么是良善，良善来自主，通过内在人流入外在人，并不断如此行，而此人却完全没有意识到这一点。他们能感知到，良善与记忆中的教义真理联合；因此，良善本身是优先的，尽管之前它似乎不是这样。这就是关于两者当中哪一个优先并更高，或说哪一个先到来并最高的争论的来源，这种争论由以扫和雅各，以及他玛给犹大所生的儿子法勒斯和谢拉（创世记38:28-30）来代表，后来由约瑟的儿子以法莲和玛拿西（创世记48:13-14， 17-20）来代表。之所以产生这种争论，是因为属灵教会具有这种性质：它必须通过真理被引入良善，并且在此期间，它缺乏对良善的感知，除非良善的量和质就隐藏在对真理的情感里面。那时，这良善无法与爱自己和爱世界的快乐区分开来，因为这快乐同时也存在于这情感里面，并被视为良善。
然而，良善，就是对主之爱和对邻之爱的良善（因为只有从这些爱流出的良善才是真正的良善），是头生的或长子，这一点从以下事实明显看出来：生命存在于良善里面，不存在于真理里面，除非真理从良善获得生命；良善流入真理，并使它们存活，或说给予它们生命，如从前面关于良善和真理的阐述和解释（3324节）所足以清楚看出的。因此，凡处于对主之爱和对邻之仁的人，都被称为“头生的”或“长子”；这些人在犹太教会也由头生的或长子来代表，也就是说，“头生的”或“长子”在相对意义上表示他们，因为主是头生的或长子，而他们是主的样式和形像。
神性人身或人性方面的主，是头生的或长子，这一事实清楚可见于诗篇：
祂要称呼我说，你是我的父，是我的神，是拯救我的磐石。我也要立祂为我的长子，高于世上的列王。我的怜悯，我必为祂保持到永远，我的约对于祂必要坚定。我也要使祂的种存到永远，使祂的宝座如诸天的日子。（诗篇89:26-29）
这论及主。启示录：
从那信实的见证人，死人中首先复活的，为地上诸王元首的耶稣基督。（启示录1:5）
为了指着祂所写并代表祂的一切都能得到应验，祂还作为长子出生（路加福音2:7， 22-23）。
主也称那些处于对主之爱和对邻之仁的人为“头生的”，因为他们是祂的样式和形像。这一点清楚可见于启示录：
从地上买来的那十四万四千人：这些人是没有沾染妇女的人，因为他们是童女。他们是羔羊无论往哪里去，都跟随祂的人；这些人是从人间买来的，作初熟的果子（头生的）归与神和羔羊。在他们口中找不出谎言，因为他们在神的宝座前是没有瑕疵的。（启示录14:3-5）
“十四万四千”或十二乘十二表示那些处于仁之信的人（3272节）；“万千”表示不计其数，或他们所有人（2575节）；“童女”表示对主之爱和对邻之仁的良善（2362， 3081节），因而表示那些处于纯真的人，这也是“跟随羔羊”的意思，因为主凭祂的纯真而被称为“羔羊”。这就是为何他们被称为“初熟的果子”，或头生的。
从上述经文明显可知，在犹太教会，神性人身或人性方面的主由头生的或长子来代表，那些处于对主之爱的人也是，因为这些人在主里面。但在圣言中，头生的或长子是一个双重代表，既代表神性属天之爱方面的主，也代表神性属灵之爱方面的主。主的神性属天之爱是相对于属天教会，或那些属于该教会，因对主之爱而被称为属天的人来说的；而主的神性属灵之爱是相对于属灵教会，或那些属于该教会，因对邻之爱而被称为属灵的人来说的。主的神性之爱延伸到所有人，但由于人们以各种方式接受它，属天人以一种方式接受它，属灵人则以另一种方式接受它，所以才说它是相对的。
关于代表神性属天之爱方面的主，或主的神性属天之爱，以及那些相对来说属于属天教会的人的头生的或长子，摩西五经上如此说：
你要将头生的儿子归给我。对你的牛和羊群，也要这样；七天当跟着母，第八天你要归给我。你们要归我作圣洁的人。（出埃及记22:29-31）
头生的之所以“七天当跟着母”，是因为“第七天”表示属天人（84-87节），“七”由此表示神圣之物（395， 433， 716， 881节）。头生的之所以“第八天要归给耶和华”，是因为“第八天”表示一个新开始之后的延续，即爱的延续（2044节）。利未记：
惟独牲畜中头生的，既作为头生的归耶和华，人就不必再把它分别为圣；无论是牛是羊，这是耶和华的。（利未记27:26）
民数记：
凡他们地里的初熟之物，就是他们所带来给耶和华的，也都要归与你（亚伦）。他们所奉给耶和华的，所有肉体中凡开了子宫的，连人带牲畜，都要属于你。只是人头生的，你总要赎出来；不洁净牲畜头生的，你也要赎出来。一只牛头生的，或一只绵羊头生的，或一只山羊头生的，你却不可赎出；它们都是圣的；要把它们的血洒在祭坛上，把它们的脂肪焚烧，当作安息之气的火祭献给耶和华。（民数记18:13， 15， 17）
申命记：
你牛群羊群中所生的，凡头生的雄性都要分别为圣，归耶和华你的神；你不可用你牛中头生的耕地，不可给你羊群中头生的剪毛。这头生的若有什么残疾，就如瘸腿的、瞎眼的，无论有什么恶残疾，都不可将它分别为圣归耶和华你的神。（申命记15:19， 21）
由于“（牲畜中）头生的”代表主和那些凭对主之爱而属于主的人，所以利未支派取代一切长子被接受，这是因为利未代表爱方面的主，或主的爱。“利未”也表示爱，因为“利未”这个名表示“附着”和“结合”；“附着”和“结合”在内义上是指爱。关于这个主题，蒙主的神性怜悯，容后再述（创世记29:34）。论到利未人，摩西五经上说：
耶和华晓谕摩西说：看哪，我亲自从以色列人中间取了利未人，来代替以色列人中开了子宫的一切长子，利未人要属于我。因为一切头生的都是我的；我在埃及地击杀一切头生的那日，就把以色列中一切头生的都分别为圣归我；他们连人带牲畜都要属于我。（民数记3:11-13）
民数记：
耶和华对摩西说，你要从以色列人中数点一切头生的男子，一个月和以上的，登记他们名字的数目。你要为我（我是耶和华）取利未人，代替以色列人中一切头生的，也取利未人的牲畜代替以色列人的牲畜中一切头生的。（民数记3:40-41等；以及民数记8:14， 16-18）
民数记（8:19）上说，利未人被赐给亚伦，因为亚伦代表祭司职分，也就是神性之爱方面的主，或主的祭司职分，也就是祂的神性之爱；祭司职分代表主的神性之爱（参看1728， 2015e节）。
关于代表神性属灵之爱方面的主，或主的神性属灵之爱，以及那些相对来说属于属灵教会的人的头生的或长子，耶利米书上如此说：
他们要哭泣而来，我要以恳求引导他们，领他们到正直路上的水泉旁，走正直的路，他们在其上必不致绊跌；我是以色列的父，以法莲是我的长子。（耶利米书31:9）
这论及一个新的属灵教会。“以色列”表示属灵良善；“以法莲”表示属灵真理，他被称为“长子”，是因为论述的主题是一个即将建立的教会，在该教会，理解力作为真理的持有者，看似是头生的。事实上，以法莲取代流便成为了长子（创世记48:5， 20；历代志上5:1）。这是因为约瑟代表神性属灵之爱方面的主，或主的神性属灵之爱，他的儿子就是以法莲和玛拿西。但从根本上说，“以色列”，也就是属灵良善，才是“长子”，这一点清楚可见于摩西五经：
耶和华对摩西说，你要对法老说，耶和华这样说，以色列是我的儿子，我的长子；我对你说过，打发我儿子去，好叫他侍奉我；你若不肯打发他去，看哪，我要杀你的儿子，你的长子。（出埃及记4:21-23）
此处“以色列”在至高意义上表示神性属灵之爱方面的主，或主的神性属灵之爱，但在相对意义上表示那些处于属灵之爱，也就是对邻之仁的人。
就属灵教会而言，一开始，或当它即将被建立时，真理的教义是外在教会的长子，教义的真理是内在教会的长子；或也可说，信之教义是外在教会的长子，而信本身是内在教会的长子。但当它被建立起来，或实际存在于其成员当中时，仁之良善就是外在教会的长子，仁爱本身是内在教会的长子。然而，当教会不让自己被建立时，如教会成员不能重生时的情形，它就会逐渐退出仁爱，转向信仰，不再关心生活，而是关心教义。当这种情形发生时，它就自投阴影，陷入虚假和邪恶，从而不再是一个教会，自取灭亡。这种状态由该隐来代表，因为他杀了他弟弟亚伯：“该隐”表示与仁分离之信，“亚伯”表示他所毁灭的仁（参看340， 342， 357， 362节等）。后来，这种状态由含和他儿子迦南来代表，因为含取笑他父亲挪亚（1062， 1063， 1076， 1140， 1141， 1162， 1179节）。再后来，这种状态由雅各的长子流便来代表，因为流便玷污了他父亲的床（创世记35:22）。最后，这种状态由法老和埃及人来代表，因为他们苦待以色列人。从圣言清楚可知，所有这些人都受到咒诅。论到该隐，经上说：
耶和华说，你作了什么事呢？你兄弟的血声从地里向我呼叫。地开了口，从你手里接受你兄弟的血；现在你必从这地受咒诅。（创世记4:10-11）
论到含和迦南：
迦南的父亲含，看见他父亲赤身，就告诉他的两个兄弟。挪亚醒了酒，就说，迦南当受咒诅，必给他兄弟作奴仆的奴仆。（创世记9:22， 24-25）
论到流便：
流便哪，我的长子，你是我的力量，我能力的开始，本当大有尊荣，权力超众；但你却轻如水，必不得超越，因为你上了你父亲的床，那时你就玷污了它；他上了我的长榻。（创世记49:3-4）
因此，他被剥夺了长子名分（历代志上5:1）。
这种状态同样由法老和埃及人来代表，因此他们的长子和头生的牲畜都被杀。这一点从他们的代表清楚可知，他们是指记忆知识或事实（1164， 1165， 1186节），因为当人利用记忆知识或事实知识窥探信之奥秘时，除了他能通过感官经验和记忆知识或事实知识来理解的东西外，他不再相信任何东西。在这种情况下，他就会败坏并消灭信之教义，尤其仁爱的事物。这就是埃及的长子和头生的牲畜被杀在内义上所代表的；对此，摩西五经是如此描述的：
那夜我要巡行埃及地，把埃及地一切头生的，从人到牲畜，都击杀了；我要对埃及所有的神施行审判；我是耶和华。埃及一切神明我也要判罚；我是耶和华。这血要在你们所住的房屋上作记号，我一见这血，就越过你们去，我击杀埃及地的时候，灾殃必不临到你们为毁灭者。（出埃及记12:12-13）
“埃及头生的”表示信与仁之教义，如前所述，该教义因利用记忆知识或事实而遭败坏；被施行审判的“埃及的神”是指虚假；作为毁灭者的灾殃没有临到房屋上有血的地方，在至高意义上表示神性属灵之爱方面的主所住的地方，在相对意义上表示属灵之爱，也就是对邻之仁所住的地方（1001节）。
此外，论到法老和埃及人，经上如此说：
摩西说，耶和华这样说，约到半夜，我必出去到埃及中间；埃及地一切头生的，从坐宝座的法老的长子，直到磨坊后面的婢女的长子，以及一切头生的牲畜，都必死。狗必不向所有以色列人，从人到牲畜，摇舌。（出埃及记11:4-7）
之后：
到了半夜，耶和华把埃及地所有的长子，就是从坐宝座的法老的长子，直到坑牢里的俘虏的长子，以及一切头生的牲畜，尽都击杀了。（出埃及记12:29）
这事之所以发生在半夜，是因为“夜”表示教会的最后状态，这时不再有任何信，因为不再有任何仁（221， 709， 1712， 2353节）。诗篇：
祂在埃及击杀一切长子，在含的帐棚中，击杀力量的开始。（诗篇78:51）
又：
以色列也到了埃及，雅各在含地寄居。神击杀他们地上一切的长子，就是他们一切力量的开始。（诗篇105:23， 36）
埃及人的敬拜是基于由与良善分离的真理，或也可说，与仁分离之信产生的虚假原则或错误假设，故被称为“含的帐棚”。“帐棚”表示敬拜（参看414， 1102， 1566， 2145， 2152， 3312节），“含”是指与仁分离之信（1062， 1063， 1076， 1140， 1141， 1162， 1179节）。
这进一步证实“埃及头生的被杀”没有其它含义。由于埃及一切头生的都被杀，然而为使头生的可以代表神性属灵之爱方面的主，或主的神性属灵之爱，同时代表那些处于这爱的人，所以以色列人一离开埃及，就被吩咐将一切头生的都分别为圣；对此，我们在摩西五经中读到：
耶和华晓谕摩西说，一切头生的，就是以色列人中凡开了子宫的，无论是人是牲畜，都要分别为圣归我；都是我的。你要把所有开了子宫的，都归给耶和华；你所拥有的牲畜中一切头生的，公的都要属耶和华。驴中一切头生的，你要用一只羊羔赎回，若不赎回，就要打折它的颈项。你儿子中一切头生的人，你都要赎回。明白你的儿子问你说，这是什么意思？你就对他说，耶和华用强有力的手将我们从埃及为奴之家领出来。那时法老硬不让我们去，耶和华就把埃及地所有头生的，从头生的人到头生的牲畜，都杀了。因此我把所有开了子宫的，因是公的，都祭献给耶和华，但我一切头生的儿子，都赎回来。（出埃及记13:1-2， 12-15；34:19-20；民数记33:3-4）
由此可见“长子的名分”在灵义上表示什么。
Potts(1905-1910) 3325
3325. Sell me as this day thy birthright. That this signifies that as to time the doctrine of truth was apparently prior, is evident from the signification of "selling," as being to claim for one's self; and from the signification of "as this day," meaning as to time, for in the internal sense of the Word "this day" signifies that which is perpetual and eternal (n. 2838); and in order that it might not be so in the present case, it is said "as this day," thus by "as" it becomes only apparently so; and from the signification of "birthright," as being prior, namely that the doctrine of truth, which is represented by Jacob, is so (n. 3305). [2] By prior, or priority, which is signified by "birthright," is meant not only priority of time, but also priority of degree; that is, as to which should have the dominion, good or truth. For such is always truth before it has been conjoined with good, or what is the same, such are always those who are in truth, that before they are regenerate they believe truth to be both prior and superior to good, and so indeed it then appears. But when in them truth has been conjoined with good, that is, when they have been regenerated, they then see and perceive that truth is posterior and inferior; and then in them good has dominion over truth, which is signified by what Isaac his father said to Esau:
Behold of the fatness of the earth shall be thy dwelling, and of the dew of heaven from above; and on thy sword shalt thou live, and thou shalt serve thy brother; and it shall come to pass when thou shalt have the dominion that thou shalt break his yoke from off thy neck (Gen. 27:39-40). [3] But as within the church there are more not being regenerated than being regenerated; and as they who are not being regenerated draw conclusions from the appearance, therefore there has been a dispute even from ancient times as to whether the priority belongs to truth or to good. With those who have not been regenerated, and also with those who have not been fully regenerated, the opinion has prevailed that truth is prior, for as yet they have no perception of good; and so long as anyone has no perception of good, he is in shade or in ignorance in relation to these things. But they who have been regenerated, being in good itself, are able from the consequent intelligence and wisdom to observe what good is, and that it is from the Lord, and that it flows in through the internal man into the external, and this continually, the man being altogether unconscious of it; and that it adjoins itself to the truths of doctrinal things that are in the memory; consequently that in itself good is prior, although before it had not appeared so. Such then was the source of the dispute concerning the priority and superiority of the one over the other which was represented by Esau and Jacob; and also by Perez and Zarah, the sons of Judah by Tamar (Gen. 38:28-30); afterwards also by Ephraim and Manasseh the sons of Joseph (Gen. 48:13-14, 17-20); and this because the spiritual church is of such a nature that it must be introduced through truth into good, and at this time be devoid of the perception of good, except such and so much as lies concealed in the affection of truth, at which time good cannot be discriminated from the delight of the love of self and of the world, which is at the same time in that affection, and is believed to be good. [4] But that good is the firstborn (that is, the good of love to the Lord, and of love toward the neighbor, for there is no other good than that which is good from these loves) is evident from the fact that there is life in good, but none in truth except the life which is from good; and that good flows into truths and causes them to live may sufficiently appear from what has been stated and shown above concerning good and truth (n. 3324). Wherefore all are called "firstborn" who are in love to the Lord and in charity toward the neighbor, and these were also represented in the Jewish Church by what is firstborn, that is, they are meant by it in the relative sense, because the Lord is the Firstborn, and all that are firstborn are His likenesses and images. [5] That the Lord as to the Divine Human is the Firstborn, is evident from David:
He shall call unto Me, Thou art my Father, my God, and the Rock of my salvation. I also will make him the firstborn, high above the kings of the earth. My mercy will I keep for him for evermore, and My covenant shall be faithful with him. His seed also will I make to endure forever, and his throne as the days of the heavens* (Ps. 89:26-29);
where the Lord is treated of. And in John:
From Jesus Christ who is the faithful witness, the Firstborn of the dead, and the prince of the kings of the earth (Rev. 1:5). In order that all that had been written and represented concerning Him might be fulfilled, He was likewise by birth the firstborn (Luke 2:7, 22-23). [6] That they too, as being His images and likenesses, are called the "firstborn" of the Lord who are in love to Him and in charity toward the neighbor, is evident in John:
The hundred and forty and four thousand bought from the earth: these are they who were not defiled with women, for they are virgins; these are they who follow the Lamb whithersoever He goeth; these were bought from among men, the firstfruits (firstborn) unto God and the Lamb. And in their mouth was found no guile; for they are without spot before the throne of God (Rev. 14:3-5). The "hundred and forty and four," or twelve times twelve, denote those who are in the faith of charity (n. 3272); "thousands" denote those who are innumerable, that is, all such (n. 2575); "virgins" denote the good of love to the Lord and of charity toward the neighbor (n. 2362, 3081), thus those who are in innocence, which is also signified by "following the Lamb;" for the Lord is called "the Lamb" from innocence. Hence they are said to be the "firstfruits," or firstborn. [7] From the above passages it is manifest that the Lord as to the Divine Human was represented in the Jewish Church by that which was firstborn; and also they who are in love to Him, for these are in the Lord. But what is firstborn has in the Word a twofold representation, representing the Lord both as to Divine celestial love, and as to Divine spiritual love. The Lord's Divine celestial love is relative to the celestial church, or to those who are of this church and are called celestial from love to the Lord; the Lord's Divine spiritual love is relative to the spiritual church, or to those who are of this church and are called spiritual from love toward the neighbor. The Lord's Divine love is toward all, but inasmuch as it is variously received by men, in one way by the celestial man and in another by the spiritual man, it is said to be relative. [8] Concerning the firstborn that represented the Lord as to Divine celestial love, and also those relatively who were of the celestial church, it is thus written in Moses:
The firstborn of thy sons shalt thou give unto Me. Likewise shalt thou do with thine oxen and with thy flock; seven days it shall be with its dam; on the eighth day thou shalt give it Me; and ye shall be men of holiness unto Me (Exod. 22:29-31);
that it should be seven days with the dam, was because the "seventh day" signified the celestial man (n. 84-87); and because from this "seven" signified what is holy (n. 395, 433, 716, 881); that it should be given to Jehovah on the eighth day, was because the "eighth day" signified what was continuous from a new beginning, namely, what was continuous of love (n. 2044). Again:
The firstling among beasts which is made a firstling to Jehovah, no man shall sanctify it; whether it be ox or sheep it is Jehovah's (Lev. 27:26). Again:
The first ripe fruits of all that is in their land, which they bring unto Jehovah, shall be for thee (Aaron). Everything that openeth the womb of all flesh which they offer unto Jehovah, both of man and beast, shall be thine. Nevertheless the firstborn of man shalt thou surely redeem; and the firstling of unclean beasts shalt thou redeem. The firstling of an ox, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy; thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire for an odor of rest to Jehovah (Num. 18:13, 15, 17). Again:
All the firstling males that are born of thy herd and of thy flock thou shalt sanctify unto Jehovah thy God; thou shalt do no work with the firstling of thine ox, nor shear the firstling of thy flock. If it have any blemish, as if it be lame or blind, any evil blemish whatsoever, thou shalt not sacrifice it unto Jehovah thy God (Deut. 15:19, 21). [9] Inasmuch as the firstborn represented the Lord, and those who are the Lord's by virtue of love to Him, therefore the tribe of Levi was accepted instead of every firstborn, and this because Levi represented the Lord as to love. "Levi" also signifies love, for "Levi" is "adhesion" and "conjunction," and in the internal sense adhesion and conjunction are love, on which subject of the Lord's Divine mercy hereafter (at chapter 29, verse 34). Concerning the Levites it is written in Moses:
Jehovah spake to Moses, saying, And I behold I will take the Levites from the midst of the sons of Israel instead of all the firstborn that openeth the womb among the sons of Israel, and the Levites shall be Mine; for all the firstborn are Mine; in the day that I smote all the firstborn in the land of Egypt, I hallowed unto Me all the firstborn in Israel, from man even to beast; Mine they shall be (Num. 3:11-13). Again:
Jehovah said unto Moses, Number all the firstborn males of the sons of Israel, from the son of a month and upward, and take the number of their names. And thou shalt take the Levites for Me (I am Jehovah) instead of all the firstborn among the sons of Israel, and the beast of the Levites instead of all the firstlings among the beast of the sons of Israel (Num. 3:40-41, etc.; also Num. 8:14, 16-18);
and it is said (Num. 8:19) that the Levites were given to Aaron, because Aaron represented the Lord as to the priesthood, that is, as to the Divine love. (That the priesthood represented the Lord's Divine love may be seen above, n. 1728, 2015.) [10] But concerning the firstborn who represented the Lord as to Divine spiritual love, and also those relatively who are of the spiritual church, it is written in Jeremiah:
They shall come with weeping, and with prayers will I lead them; I will bring them to fountains of waters, in the way of what is upright, wherein they shall not stumble; and I will be to Israel for a father, and Ephraim shall be My firstborn (Jer. 31:9);
where a new spiritual church is treated of, "Israel" denoting spiritual good; "Ephraim," spiritual truth, who is called the "firstborn" because a church about to be planted is treated of, in which the intellectual which is of truth is apparently the firstborn; for Ephraim succeeded in the place of Reuben, and was made the firstborn (Gen. 48:5, 20; 1 Chron. 5:1); and this because by Joseph, whose sons were Ephraim and Manasseh, was represented the Lord as to Divine spiritual love. But that "Israel" is essentially the "firstborn," that is, denotes spiritual good, is evident from Moses:
Jehovah said to Moses, Thou shalt say unto Pharaoh, Thus saith Jehovah, Israel is My son, My firstborn, and I have said unto thee, Let My son go, that he may serve Me; and thou hast refused to let him go; behold I will slay thy son, thy firstborn (Exod. 4:21-23);
where "Israel" in the supreme sense signifies the Lord as to Divine spiritual love, but in the relative sense those who are in spiritual love, that is, in charity toward the neighbor. [11] In the spiritual church, in the beginning, or when it is about to be planted, the doctrine of truth is the firstborn with the external church, and the truth of doctrine is the firstborn with the internal church; or what is the same, the doctrine of faith is the firstborn with the external church, and faith itself with the internal church. But when the church has been planted, that is, in those with whom it exists in life and practice, the good of charity is the firstborn with the external church, and charity itself with the internal. But when the church does not suffer itself to be planted, as is the case when the man of the church can no longer be regenerated, by successive steps it recedes from charity and turns away to faith, being no longer studious of life but of doctrine; and when this is the case it casts itself into shades and falls into falsities and evils, and thus becomes no church, and is of itself extinguished. This was represented by Cain, in that he slew his brother Abel. (That "Cain" is faith separate from charity, and that "Abel" is charity, which he extinguished, may be seen above, n. 340, 342, 357, 362.) The same was afterwards represented by Ham and his son Canaan, in that he mocked at his father Noah (n. 1062, 1063, 1076, 1140, 1141, 1162, 1179); afterwards by Reuben the firstborn of Jacob, in that he defiled his father's bed (Gen. 35:22); and lastly by Pharaoh and the Egyptians, in that they ill-treated the sons of Israel. That all of these were cursed is evident from the Word. Concerning Cain it is said:
Jehovah said, What hast thou done? The voice of thy brother's blood crieth unto Me from the ground; and now cursed art thou from the ground, which hath opened her mouth to receive thy brother's bloods from thy hand (Gen. 4:10-11). Concerning Ham and Canaan:
Ham the father of Canaan saw the nakedness of his father, and told his two brethren. And Noah awoke from his wine, and he said, Cursed be Canaan; a servant of servants shall he be to his brethren (Gen. 9:22, 24-25). And concerning Reuben:
Reuben, thou art my firstborn, my strength, and the beginning of my power, excellent in honor, and excellent in might; unstable as water, thou shalt not excel because thou wentest up to thy father's bed, then defiledst thou my couch (Gen. 49:3-4);
and therefore he was deprived of the birthright (1 Chron. 5:1). [12] That the same was represented by Pharaoh and the Egyptians, and that therefore their firstborn and firstborn beasts were slain, is evident from their representation, as being memory-knowledges (n. 1164, 1165, 1186), by which-when man enters into the arcana of faith, and no longer believes anything but that which he can apprehend in accordance with the senses and memory-knowledge-he then perverts and extinguishes the things of the doctrine of faith, and especially the things of charity. This is what is represented in the internal sense by the firstborn of men and firstborn of beasts in Egypt being slain, concerning which it is written in Moses:
I will pass through the land of Egypt in that night, and will smite all the firstborn in the land of Egypt, from man even to beast; and against all the gods of Egypt I will execute judgments; I am Jehovah. And the blood shall be to you for a sign upon the houses where ye are, and when I see the blood I will pass over you, and there shall no plague be upon you for a destroyer, when I smite the land of Egypt (Exod. 12:12-13);
the "firstborn of Egypt" denotes the doctrine of faith and of charity which as before said is perverted by means of memory-knowledges; the "gods of Egypt" on whom judgments were to be executed, are falsities; there being "no plague as a destroyer where blood was upon the houses," signifies in the supreme sense where the Lord is as to Divine spiritual love, and in the relative sense, where spiritual love is, that is, charity toward the neighbor (n. 1001). [13] Moreover concerning Pharaoh and the Egyptians it is thus written:
Moses said, Thus saith Jehovah, About midnight I will go out into the midst of Egypt; and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon the throne, unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beast. And against any of the sons of Israel shall not a dog move his tongue, from man even to beast (Exod. 11:4-7). And again:
It came to pass at midnight that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne, unto the firstborn of the captive that was in the house of the pit; and all the firstborn of beast (Exod. 12:29);
that this was done at midnight was because "night" signifies the last state of the church, when there is no longer any faith because there is no charity (n. 221, 709, 1712, 2353). In David:
He smote all the firstborn in Egypt, the beginning of strength in the tents of Ham (Ps. 78:51). Israel also came into Egypt, and Jacob sojourned in the land of Ham. God smote all the firstborn in their land, the beginning of all their strength (Ps. 105:23, 36). The worship of the Egyptians from principles of what is false that originate from truth separated from good, or what is the same, from faith separated from charity, is called the "tents of Ham." (That "tents" signify worship may be seen above, n. 414, 1102, 1566, 2145, 2152, 3312; and that "Ham" is faith separated from charity, n. 1062, 1063, 1076, 1140, 1141, 1162, 1179.) [14] By this is further confirmed what is signified by the firstborn of Egypt being slain; and because all the firstborn were slain, in order that the firstborn might nevertheless represent the Lord as to Divine spiritual love, and at the same time those who are in this love, it was commanded at the time of the exodus that all the firstborn should be sanctified, concerning which we read in Moses:
Jehovah spake unto Moses, saying, Sanctify unto Me all the firstborn, whatsoever openeth the womb among the sons of Israel, both of man and of beast-it is Mine. Thou shall cause to pass over unto Jehovah all that openeth the womb, and every firstling which thou hast, the progeny of a beast, the males shall be Jehovah's. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, thou shalt break its neck; and all the firstborn of man among thy sons thou shall redeem. And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shall say unto him, By a strong hand Jehovah brought us out from Egypt, from the house of bondmen; and it came to pass when Pharaoh hardened himself against letting us go, that Jehovah slew all the firstborn in the land of Egypt, from the firstborn of man even to the firstborn of beast. Therefore I sacrifice to Jehovah all that openeth the womb, being males, but all the firstborn of my sons I redeem (Exod. 13:1-2, 12-15; 34:19-20; Num. 8:17). From this it is now evident what is signified in the spiritual sense by "birthright." * The Latin here is saeculorum, "of the ages"; but this seems to be a misprint or slip of the pen, for the Hebrew is shamayim, which is rendered coelorum, as usual, in Arcana Coelestia n. 255, 9954; Doctrine of the Lord n. 6, 44; Apocalypse Explained n. 205, 253, 375, 684, 768; that is, in all the other places where this text is quoted by Swedenborg.
Elliott(1983-1999) 3325
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 Gen 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, Gen 38:28-30, and also after that by Joseph's sons, Ephraim and Manasseh, Gen 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. Ps 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. Rev 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. Rev 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. Exod 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. Lev 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. Num 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. Deut 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 Gen 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. Num 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. Num 3:40, 41, and following verses.And the Levites were given to Aaron, Num 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. Jer 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, Gen 48:5, 20; 1 Chron 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. Exod 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, Gen 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. Gen 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. Gen 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. Gen 49:3, 4.
This was why he was deprived of the birthright, 1 Chron 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. Exod 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. Exod 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,a and all the firstborn of the beasts. Exod 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. Ps 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. Ps 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. Exod 13:1, 2, 12-15; 34:19, 20; Num 33:3, 4.
From all these quotations one may now see what is meant in the spiritual sense by the birthright.
Latin(1748-1756) 3325
3325. Quod `vende sicut hodie primogenituram tuam mihi' significet quod quoad tempus prior esset doctrina veri apparenter, constat ex significatione `vendere' quod sit sibi vindicare; ex significatione `sicut hodie' quod sit quoad tempus; `hodie' in Verbi sensu interno significat perpetuum et aeternum, n. 2838, ne itaque id sit, dicitur `sicut hodie,' et ita quoque per sicut fit quod sit apparenter; et ex significatione `primogeniturae' quod sit prior esse, nempe doctrina veri, {1}quae per Jacobum repraesentatur, n. 3305. [2] Per prius seu prioritatem, quae est `primogenitura,' intelligitur non modo prioritas temporis, sed etiam prioritas gradus, quid nempe dominaturum sit, bonum seu verum; verum enim antequam conjunctum est bono, semper tale est, seu quod idem, illi qui in vero sunt, quod antequam regenerati sunt, {2}credant verum et prius et superius bono esse; ita quoque tunc apparet, sed cum verum conjunctum est bono apud illos, hoc est, cum regenerati sunt, tunc vident et percipiunt quod verum sit posterius et inferius, et tunc apud eos dominium est boni super verum, quod significatur per illa quae Jishakus pater dixit ad Esavum, Ecce de pinguedinibus terrae erit habitatio tua, et de rore caeli desuper; et super gladio tuo vives, et fratri tuo servies; et erit, cum dominaris, disrumpes jugum illius desuper collo tuo, Gen. xxvii 30, 40. [3] Sed quia plures sunt intra Ecclesiam qui non regenerantur quam qui regenerantur, et qui non regenerantur, ex apparentia concludunt, ideo iis fuerat, et hoc ab antiquis temporibus, de prioritate num sit veri vel num boni; apud illos qui non regenerati sunt et quoque apud illos qui non plene regenerati sunt, praevaluit opinio quod verum prius sit, nondum enim perceptionem boni habuerunt, et quamdiu non alicui perceptio boni est, est in umbra seu in ignorantia de his: at qui regenerati sunt, quia in ipso bono sunt, ex intelligentia et sapientia quae inde, appercipere possunt quid bonum, et quod bonum sit a Domino, quodque influat per internum hominem in externum, et hoc continue, homine prorsus nesciente, et quod {3}se adjungat veris doctrinalium quae in memoria, consequenter quod bonum in se prius sit, tametsi non ita antea apparuerit: inde nunc lis de prioritate et superioritate unius prae altero, quae repraesentata est per Esavum et Jacobum, tum quoque per Perez et Serah filios Judae ex Tamare, Gen. xxxviii 28-30; postea {4}etiam per Ephraim et Menasse filios Josephi, Gen. xlviii 13, 14, 17-20, et hoc quia Ecclesia spiritualis talis est ut per verum introducenda sit in bonum, et tunc absque perceptione boni nisi quantum et quale in affectione veri latet, qua tempore nec discerni potest a jucundo amoris sui et mundi, quod simul in affectione illa est et creditur esse bonum. [4] Quod autem bonum sit primogenitum, hoc est, bonum amoris {5}in Dominum et amoris erga proximum, non enim aliud bonum quam quod inde, est bonum; constare potest ex eo quod in bono sit vita, non autem in vero, nisi quae a bono, et quod bonum influat in vera et faciat ut (c)illa vivant, ut satis {6}videri potest ab illis quae prius de bono et vero dicta et ostensi sunt, de quibus n. (x)3324; quapropter omnes vocantur `primogeniti' qui in amore in Dominum et in charitate erga proximum sunt, qui quoque repraesentati sunt per primogenita in Ecclesia Judaica, hoc est, in sensu respectivo intellecti, quia Dominus est Primogenitus et illi similitudines et imagines Ipsius: [5] quod Dominus quoad Divinum Humanum sit Primogenitus, constat apud Davidem, Ille vocabit Me, Pater Meus Tu, Deus Meus, et petra salutis Meae, etiam Ego Primogenitum dabo Illum, altum regibus terrae in aeternum servabo Illi misericordiam Meam, et foedus Meum stabile Illi, et ponam in aeternum semen Ipsius, et thronum {7}Illius sicut dies {8}caelorum, Ps. lxxxix 27-30 [A.V. 26-29]; ubi de Domino: et apud Johannem, A Jesu Christo, Qui est testis fidelis, Primogenitus ex mortalibus, et princeps regum terrae, Apoc. i 5;ut quoque implerentur illa quae de Ipso scripta et repraesentata fuerunt, etiam Primogenitus natus est, Luc. ii 7, 22, 23. [6] Quod a Domino etiam illi dicantur `primogeniti' qui in amore in Ipsum et in charitate erga proximum sunt, quia similitudines et imagines Ipsius, constat apud Johannem, Centum quadraginta quatuor millia, empti de terra, hi sunt qui cum mulieribus non polluti sunt, virgines enim sunt;
hi sunt qui sequuntur Agnum quo vadit; hi empti sunt de hominibus, primitiae (primogeniti) Deo et Agno; et in ore eorum non inventus est dolus, immaculati enim sunt coram throno Dei, Apoc. xiv 4, 5;
`centum quadraginta quatuor,' seu duodecies duodecim, pro illis qui in fide charitatis sunt, n. 3272, `millia' pro innumerabilibus seu pro omnibus illis, n. 2575; `virgines' pro bono amoris in Dominum et charitatis erga proximum, n. 2362, 3081, ita qui in innocentia, quae etiam significatur per `sequi Agnum,' nam Dominus ex innocentia vocatur `Agnus'; inde dicuntur primitiae aut primogeniti. [7] Ex illis patet quod Dominus quoad Divinum Humanum repraesentatus sit in Ecclesia Judaica per primogenita, et quoque illi qui in amore in Ipsum, nam illi sunt in Domino; sed (m)primogenita in Verbo duplicem repraesentationem habent; repraesentant Dominum quoad Divinum caelestem amorem, et quoad Divinum spiritualem amorem; Divinus caelestis amor Domini est respectivus ad Ecclesiam caelestem, seu illos qui ab Ecclesia illa sunt, qui {9}caelestes vocantur ex amore in Dominum; Divinus spiritualis amor Domini est respectivus ad {10}Ecclesiam spiritualem, seu illos qui ab Ecclesia illa sunt, qui {9}spirituales dicuntur ex amore {11}in proximum; Divinus Domini amor est erga omnes, sed quia varie ab hominibus recipitur, aliter ab homine caelesti, et aliter ab homine spirituali, respectivus dicitur: [8] de primogenitis quae Dominum quoad Divinum caelestem amorem repraesentarunt, et quoque illos respective qui ab Ecclesia caelesti fuerunt,(n) ita apud Mosen, Primogenitum filiorum tuorum dabis Mihi, ita facies bovi tuo, et gregi tuo, septem diebus erit cum matre sua, octavo dabis illud Mihi; et viri sanctitatis eritis Mihi, Exod. xxii 28-30;
`quod septem diebus esset cum matre' erat quia septimus dies significabat hominem caelestem, n. 84-87, et quod `septem' inde `significent' sanctum, n. 395, 433, 716, 881; `quod octavo die darentur Jehovae' erat quia octavus dies significabat continuum a principio novo, nempe continuum amoris, n. 2044 apud eundem, Primogenitum, quod in primogenitum datur Jehovae in bestia, non sanctificabit vir illud, sive bos, sive pecus, Jehovae est, Lev. xxvii 26, 27:
apud eandem, Primitiae omnium quae in terra, quas adducent Jehovae, tibi (Aharoni) erit: omnis mundus in domo tua comedet illas, omnis apertura uteri quoad omnem carnem, quam offerent Jehovae, in homine et in bestia, erit tibi; verumtamen redimes primogenitum hominis; et primogenitum bestiae immundae redimes:...primogenitum bovis, vel primogenitum ovis, aut primogenitum caprae, non redimes, sanctum illa, sanguinem eorum sparges super altare, et adipem eorum adolebis, ignitum in odorem quietis Jehovae, Num. xviii 13, 15-18:
apud eandem, Omne primogenitum, quod nascetur in armento tuo, et in grege tuo, masculum, sanctificabis Jehovae Deo tuo, non facies opus per primogenitum bovis tui; et non tondebis primogenitum gregis tui; ... et si fuerit in eo macula, claudum vel caecum, quaecumque macula mala, non sacrificabis illud Jehovae Deo tuo, Deut. xv 19-22. [9] Quia `primogenitum' repraesentabat Dominum, ac illos qui Domini sunt ex amore in Ipsum, idcirco tribus Levi accepta est loco omnis primogeniti, et hoc ex causa quia Levi repraesentabat Dominum quoad amorem, etiam Levi significat amorem, Levi enim est adhaesio et conjunctio, et adhaesio ac conjunctio in sensu interno est amor; de qua re, ex Divina Domini Misericordia, ad capitem sequentem xxix 34: de Levitis ita apud Mosen, Locutus Jehovah ad Mosen, dicendo, {12}Ego ecce accipiam Levitas e medio filiorum Israelis loco omnis primogeniti, aperturae uteri, de filiis Israelis, et erunt Mihi Levitae;
quia Mihi omni primogenitum, in die percussi omne primogenitum in terra Aegypti sanctificavi Mihi omne primogenitum in Israele, ab homine usque ad bestiam, Mihi erunt, Num. iii 11-
13:
apud eundem, Dixit Jehovah ad Mosen, Numera omnem primogenitum masculum filiis Israelis, a filio mensis et supra, et tolle numerum nominum corum, et accipias Levitas Mihi, Ego Jehovah, loco omnis primogeniti in filiis Israelis, et bestiam Levitarum loco omnis primogeniti in bestia filiorum Israelis, Num. iii 40, 41, seq.:
tum viii 14, 16-18; et quod Levitae dati Aharoni, ib. vers. 19, quia Aharon repraesentabat Dominum quoad sacerdotium, hoc est, quoad Divinum amorem; quod sacerdotium repraesentaverit Domini Divinum amorem, videatur n. 1728, 2015 f. [10] De primogenitis autem quae Dominum quoad Divinum spiritualem amorem repraesentabant, et quoque illos respective qui ab Ecclesia spirituali, ita apud Jeremiam, In fletu venient, et in precibus adducam eos, ducam eos ad fontes aquarum, in via recti, non impingent in illa, et ero Israeli in Patrem, et Ephraim primogenitus Meus ille, xxxi 9;
ibi de nova Ecclesia spirituali, `Israel' pro bono spirituali, `Ephraim' pro vero spirituali, qui `primogenitus' dicitur quia agitur de Ecclesia plantanda, in qua intellectuale quod est veri, primogenitum est apparenter; successit enim Ephraim loco Reubenis, et primogenitus factus, Gen. xlviii 5, 20; 1 Chron. v 1, et hoc quia per `Josephum,' cujus filii erant Ephraim et Menasseh, repraesentabatur Dominus quoad Divinum spiritualem amorem: at quod (t)Israel essentialiter sit primogenitus, hoc est, bonum spirituale, constat apud Mosen, Jehovah dixit ad Mosen, Dices ad Pharaonem, Sic dixit Jehovah, Filius primogenitus Meus Israel, et dico ad te, Mitte filium Meum, ut serviat Mihi, et renuisti mittere illum, ecce Ego occido filium tuum primogenitum, Exod. iv 22, 23;
ubi `Israel' in supremo sensu est Dominus quoad Divinum spiritualem amorem, in sensu autem respectivo illi qui in spirituali amore sunt, hoc est, qui in charitate erga proximum. [11] In (t)Ecclesia spirituali, in 11 initio seu cum plantanda, est doctrina veri apud externam Ecclesiam primogenitum, et doctrinae verum apud internam, seu quod idem, doctrina fidei apud externam, et ipsa fides apud internam; at cum Ecclesia plantata est, seu apud quos actualiter est, est bonum charitatis (t)apud externam primogenitum, et ipsa charitas apud internam; cum autem Ecclesia se non plantari patitur, quod fit cum homo Ecclesiae non amplius regenerari potest, recedit illa successive a charitate et deflectit ad fidem, ac non amplius studet vitae sed doctrinae, et cum hoc fit, in umbras se conjicit, et labitur in falsa et mala, et sic nulla fit, et (c)a se exstinguitur; hoc repraesentatum est per Cainum quod occiderit fratrem suum Habelem; quod `Cainus' sit fides separata a charitate, et `Habel' charitas quam ille exstinxit, videatur n. 340, 342 357, 362 seq.: dein per Hamum et filium ejus Canaan, quod illuserit patri suo Noaho, n. 1062, 1063, 1076, 1140, 1141, 1162, 1179; postea per Reubenem primogenitum Jacobi, quod polluerit cubile patris sui, Gen. xxxv 22; et tandem per Pharaonem et Aegyptios, quod {13}male tractaverint filios Israelis; quod omnes illi maledicti sint, e Verbo constat; quod Cainus, Jehovah dixit, Quid fecisti? vox sanguinum fratris tui clamantium ad Me ex humo; et nunc maledictus tu de humo; quae aperuit os suum, accipiens sanguines fratris tui e manu tua, Gen. iv 10, 11:
quod Hamus et Canaan, Vidit Ham pater Canaanis nuditatem patris sui, et indicavit duobus fratribus suis,...et expergefactus Noahus e vino suo,...dixit, Maledictus Canaan, servus servorum erit fratribus suis: Gen. ix 22, 24:
et quod Reuben, Reuben primogenitus meus, tu robur meum, et principium potentiae meae, excellens honore, et excellens virtute; levis sicut aqua, ne excellens sis, quia ascendisti cubilia patris tui tunc polluisti stratum meum ascendit, Gen. xlix 3, 4;. ideo primogenitura privatus est, 1 Chron. v 1. Quod simile repraesentatum sit per Pharaonem et Aegyptios, et quod ideo primogeniti et primogenita (c)illorum occisa sint, constat ex repraesentatione (c)illorum quod sint scientifica, n. 1164, 1165, 1186, per quae cum homo intrat in arcana fidei, nec amplius quicquam credit quam quod sensualiter et scientifice capere potest, tunc illa quae sunt doctrinae fidei, et maxime quae sunt charitatis, pervertit et exstinguit; [12] haec sunt quae in sensu interno repraesentantur per quod primogeniti et primogenita Aegypti occisa sint, de quibus ita apud Mosen, Transibo per terram Aegypti nocte hac, et percutiam omne primogenitum in terra Aegypti, ab homine usque ad bestiam, et in omnibus diis Aegypti faciam judicia, Ego Jehovah; et erit sanguis in signum super domibus vestris, ubi vos, et cum videro sanguinem, {14}transibo praeter vos, et non erit in vos plaga perditori: in percutiendo terram Aegypti, Exod. xii 12 [13];
`primogenitum Aegypti' est doctrinale fidei et charitatis, quod per scientifica, ut dictum, pervertitur; `dii Aegypti, in quibus fierent judaica' sunt falsa; quod `non plaga a perditore ubi sanguis erat super domibus' est in supremo sensu ubi Dominus quoad Divinum spiritualem amorem, in sensu respectivo ubi spiritualis amor, hoc est, charitas erga proximum, n. 1001: [13] porro de Pharaone et Aegyptiis ita apud eundem, Dixit Moses, Sic dixit Jehovah, Sicut medium noctis, Ego exibo in medium Aegypti, et morietur omne primogenitum in terra Aegypti, a primogenito Pharaonis sessuro super throno ejus, usque ad primogenitum ancillae quae post molas, et omne primogenitum bestiae:...et omnibus filiis Israelis non movebit canis linguam suam a viro usque ad bestiam, Exod. xi 4-7;
et adhuc, Factum in media nocte, et Jehovah percussit omne primogenitum in terra Aegypti, a primogenito Pharaonis sessuro super throno ejus, usque ad primogenitum captivi qui in domo foveae, et omne primogenitum bestiae, Exod. xii 29;
quod hoc factum media nocte, erat quia nox significat statum ultimum Ecclesiae, cum amplius nulla fides quia nulla charitas, n. 221, 709, 1712, 2353(m) apud Davidem, Percussit omne primogenitum in Aegypto, principium potentiarum in tentoriis Hami, Ps. lxxviii 551:
{15}apud eundem, Tunc venit Israel Aegyptum, et Jacobus peregrinus factus in terra Hami,...Deus percussit omne primogenitum in terra eorum, principium omnibus potentiis illorum, Ps. cv 23, 36;
`tentoria Hami' vocantur cultus Aegyptiorum ex principiis falsi oriundis ex vero separato a bono, seu quod idem, ex fide separata a charitate; quod `tentoria' sint cultus, videatur n. 414, 1102, 1566, 2145, 2152, 3312; et quod `Ham' sit fides separata a charitate, n. 1062, 1063, 1076, 1140, 1141, 1162, 1179; [14] inde confirmatur etiam quod `primogenita Aegypti, quod occisa' nihil aliud significaverint: et quia omne primogenitum occisum, ut usque `primogenitum' repraesentaret Dominum quoad Divinum spiritualem amorem et simul illos qui in eo amore sunt, mandatum est, ilico cum exirent, ut sanctificaretur omne primogenitum, de quibus ita apud Mosen, Locutus Jehovah ad Mosen, dicendo, Sanctifica Mihi omne primogenitum, aperturam omnis uteri, in filiis Israelis; in homine et in bestia, Mea sunto:...transire facies omnem aperturam uteri Jehovae, et omnem aperturam foetus bestiae, qui sunt tibi, masculi, Jehovae. Et omnem aperturam asini redimes in pecude, si non redemeris, decollabis eum: et omnem primogenitum hominis in filiis tuis redimes. Et erit, quod interrogaverit te filius tuus cras, dicendo, Quid hoc? et dices ad eum, In forti manu eduxit nos Jehovah ex Aegypto, e domo servorum, et fuit quod obfirmavit Pharaoh ad mittendum nos, et occidit Jehovah omnem primogenitum in terra Aegypti, a primogenito hominis ad usque primogenitum bestiae, propterea ego sacrifico Jehovae omnem aperturam uteri, masculos, et omnem primogenitum filiorum meorum redimo, Exod. xiii 2, 12-
15; xxxiv 19, 20; Num. (x)xxxiii 3, 4. Ex his nunc constare potest quid per primogenituram in sensu spirituali significatur. @1 quod est mihi, seu Jacobo, quod Jacobus sit doctrina veri naturalis, videatur 3305.$ @2 i quod$ @3 illud bonum veris doctrinalium, quae in memoria, es adjungit, et facit, ut bonum illud quoque percipiatur in naturali homine,$ @4 quoque$ @5 et charitatis$ @6 patere$ @7 Ipsius$ @8 saeculorum I$ @9 ita$ @10 amorem I$ @11 erga$ @12 i Et$ @13 primogeniti occisi sunt$ @14 praeteribo$ @15 i et $